Eisav’s Halakhah

In Parshat Toldot, the Torah describes the striking difference between Yaakov and Eisav. Yaakov devoted himself to Torah study, dwelling in the tents of learning Torah, while Eisav was a man of the field, occupied with the activities of the outside world.

Yet the Torah tells us that Yitzchak loved Eisav, while Rivka loved Yaakov.

How could Yitzchak Avinu, such a great Tzaddik, favor Eisav despite his wicked behavior? And why was Rivka able to recognize something about Eisav that Yitzchak apparently overlooked?

The answer can be understood through Rebbe Nachman’s teaching in Likutey Moharan II, Lesson 2, concerning the necessity of combining two essential forms of Divine service: learning Halakhah and giving thanks to Hashem.

This teaching also reveals a deeper meaning behind Eisav’s unusual questions about separating ma’aser from salt and straw, as well as a remarkable allusion to Yitzchak and Rivka in the Nishmat prayer.

Halakhah and Thanksgiving: Two Essential Practices

Rebbe Nachman teaches that learning Halakhah and giving thanks to Hashem possess extraordinary spiritual power.

He calls these two practices Todah–Halakhah.

Both enable a person to emerge from danger, draw blessings and abundance into his life and ultimately attain shlemut Lashon HaKodesh, the perfection of holy speech.

Through this process, a person can draw the holiness and joy of Shabbat into the other six days of the week.

The ultimate purpose is to reveal Hashem’s simple unity from within the countless variations of creation. Although the world appears to contain an endless multitude of separate activities and events, everything originates from Hashem.

By learning Halakhah, a person clarifies how Hashem wants him to conduct himself in this world. By giving thanks, he recognizes Hashem’s involvement in the events of his life and reconnects them to their Divine source.

Both practices are therefore essential.

There is, however, an important difference in how we perform them.

Learning Halakhah is a daily obligation that can be incorporated into a regular schedule. A person might dedicate five or ten minutes to learning Halakhah, fulfilling that day’s commitment.

Thanksgiving, on the other hand, has no such limit.

A person should continually search for Hashem’s kindness throughout his day, recognizing the good he receives and expressing his appreciation.

Much of our daily davening already consists of praise and thanksgiving, but Rebbe Nachman encourages us to develop this habit beyond the formal prayer services.

This is especially important during difficult circumstances.

When a person experiences suffering or disappointment, he can become trapped in negative thoughts: his life is ruined, he will never overcome his problems, he will never succeed in losing weight or giving up smoking, or he will never escape his present difficulties.

Rebbe Nachman teaches that the way to emerge from such constriction is to search for openings of kindness and thank Hashem for them.

By recognizing something good even in a painful situation, a person connects to a higher awareness of Hashem, opening the way toward salvation.

Halakhah and thanksgiving accomplish related spiritual goals, but neither can replace the other.

This distinction is central to understanding the difference between Yaakov and Eisav.

How Did Eisav Fool Yitzchak?

The Torah states:

“Vaye’ehav Yitzchak et Eisav ki tzayid befiv, v’Rivka ohevet et Yaakov”—Yitzchak loved Eisav because game was in his mouth, while Rivka loved Yaakov (Genesis 25:28).

Rashi brings two explanations for Yitzchak’s love of Eisav.

According to the straightforward meaning, Eisav would hunt animals and prepare food for his father.

But Rashi also cites the Midrash that Eisav deceived Yitzchak with his words, making himself appear righteous.

How did he accomplish this?

The Midrash describes Eisav asking his father questions concerning Halakhah. For example, he asked how one should separate ma’aser from salt and from straw.

These questions impressed Yitzchak, who interpreted them as evidence of Eisav’s extraordinary concern for observing the mitzvot.

But the commentaries raise an important point: in order to ask such questions, Eisav must have possessed some knowledge of Halakhah.

He could not have convincingly discussed these matters without learning them.

Although the Torah had not yet been given at Har Sinai, knowledge of Torah had been transmitted through the generations, from Adam HaRishon through Noach, Shem and Ever, and eventually to Avraham and Yitzchak.

Chazal even teach that Avraham Avinu knew and observed detailed laws such as Eruvei Tavshilin and Eruvei Chatzeirot.

Eisav therefore had access to Torah knowledge.

The commentaries explain that he studied Halakhah, particularly finalized rulings, rather than devoting himself to the extensive analysis and differing opinions involved in reaching those rulings.

This also enabled him to serve his father properly.

When Yitzchak later instructed Eisav to prepare food before receiving the blessings, he told him to sharpen his knife and slaughter an animal. Eisav therefore needed to understand the laws of shechitah and Kashrut.

His knowledge of Halakhah was genuine in the sense that he had acquired the information.

But his intention was not genuine.

He used that knowledge to impress his father and create the appearance of righteousness, hoping ultimately to receive the blessings.

The question remains: was Yitzchak truly unaware of Eisav’s character?

After all, he knew that Eisav spent his days in the field rather than the Beit Midrash. He also knew about Eisav’s wicked wives.

How could he believe that Eisav was the more suitable recipient of the blessings?

Several explanations are offered by the commentaries. Among the sources discussed in this connection are the Ohr HaChaim, the Ramaz (Rav Moshe Zacuto), the Shem MiShmuel, the Chiddushei HaRim and Rav Yechiel Michel of Zlotchov, quoting the Baal Shem Tov.

Yitzchak’s Hope That the Blessings Would Change Eisav

According to one explanation, Yitzchak understood that Eisav was not righteous, but he believed the blessings could transform him.

Eisav already possessed knowledge of Halakhah. Perhaps, by receiving the blessings and the spiritual light accompanying them, he would finally become a better person.

Yitzchak hoped that the blessings would open channels of Torah wisdom and Divine illumination powerful enough to influence Eisav’s character.

Rivka understood otherwise.

The commentaries, drawing upon the Zohar, explain that extreme haughtiness can prevent a person from being transformed even by the light of Torah.

Ordinarily, Torah possesses the power to elevate and change a person. But someone dominated by ga’avah, arrogance, may absorb that holiness without allowing it to affect his conduct.

Instead of being transformed, he traps the spiritual light within himself and draws nourishment from it while continuing his destructive behavior.

This was the danger Rivka recognized in Eisav.

His knowledge of Halakhah was not changing him because his pride prevented him from receiving its true spiritual influence.

Giving him the blessings would not necessarily correct the problem.

Why Yitzchak Valued Eisav’s Cunning

Another explanation concerns the ability to confront the challenges of the world.

Yitzchak certainly recognized Yaakov’s greatness in Torah study.

But Yaakov was described as an ish tam, a straightforward and sincere person who dwelled in the tents of Torah.

Yitzchak wondered whether such a person could withstand the temptations, struggles and deceptions of ordinary life.

Eisav, by contrast, was an ish sadeh, a man of the field.

He understood the outside world and knew how to maneuver through difficult situations. He possessed rama’ut, cunning or the ability to use deception.

Yitzchak believed that such an ability might be necessary to confront the Yetzer Hara and the challenges of society.

Perhaps Eisav, who understood the world, was better equipped to receive the blessings and overcome its dangers.

But Rivka knew that Yaakov was not merely an innocent Torah scholar incapable of dealing with the world.

When she instructed Yaakov to dress as Eisav and bring food to Yitzchak, Yaakov demonstrated that he, too, possessed the ability to use cunning when necessary.

When Yitzchak eventually discovered what had happened, he recognized this quality in Yaakov.

His response was:

“Gam baruch yihyeh”—He shall indeed remain blessed.

Yaakov had demonstrated that he could combine his devotion to Torah with the practical ability to confront difficult circumstances.

But Rivka’s deeper insight concerned something even more fundamental: the difference between possessing Halakhic knowledge and using it to connect to Hashem.

The story of Eliezer and Rivka reveals the tremendous spiritual power of learning Halachah and giving thanks to Hashem

What Eisav Was Missing

Rebbe Nachman teaches that learning Halakhah is an extraordinarily powerful practice.

Every morning, near the conclusion of Shacharit, we recite:

“Kol hashoneh Halachot b’chol yom, muvtach lo shehu ben Olam HaBa”—Whoever studies Halakhot every day is assured that he is a person of the World to Come.

Rebbe Nachman explains that this does not refer only to receiving a portion in the World to Come after death.

A person who learns Halakhah daily can already become connected to the World to Come while living in this world.

The holiness and spiritual delight of the World to Come can illuminate his present life.

Eisav studied Halakhah, yet that study did not transform him.

Why?

Because he lacked the second essential practice: thanksgiving to Hashem.

Rivka recognized that although Eisav knew Halakhah, he did not praise Hashem or express appreciation for His kindness.

The Torah provides a clear indication of this attitude earlier in the Parshah, when Eisav sells his birthright to Yaakov.

The verse concludes:

“Vayivez Eisav et habechorah”—Eisav despised the birthright.

Rashi identifies this contempt as evidence of Eisav’s wickedness.

The birthright was connected to the service of Hashem, yet Eisav treated it with disrespect.

He did not appreciate the holiness associated with it.

This reflected a broader lack of recognition and gratitude toward Hashem.

Rivka understood that such a person could learn Halakhah without allowing it to bring him closer to God.

The learning remained disconnected from the thanksgiving that should accompany it.

Yaakov, on the other hand, possessed both qualities.

He was devoted to Torah study, but he was also accustomed to mentioning Hashem’s Name.

Rashi points out that when Yaakov approached Yitzchak while disguised as Eisav, he spoke about Hashem in a manner that Eisav ordinarily did not.

This difference made Yitzchak suspicious.

Yaakov naturally included Hashem in his speech, while Eisav did not.

For Rivka, that distinction was decisive.

Eisav could ask sophisticated Halakhic questions, but Yaakov’s speech revealed that his Torah learning was accompanied by recognition of Hashem.

Yitzchak and Rivka in the Nishmat Prayer

An extraordinary hint to this distinction appears in the Nishmat prayer, recited on Shabbat and Yom Tov.

Near the conclusion of Nishmat, before Yishtabach, we say:

“Befi yesharim titromam”—In the mouths of the upright, You shall be exalted.

“Uvesiftei Tzaddikim titbarach”—On the lips of the righteous, You shall be blessed.

“Uvilshon Chassidim titkadash”—On the tongues of the pious, You shall be sanctified.

“Uvekerev Kedoshim tit’halal”—Among the holy ones, You shall be praised.

These four phrases contain a familiar allusion.

The first letters of yesharim, Tzaddikim, Chassidim and Kedoshim spell the name Yitzchak.

But there is another pattern.

The third letters of titromam, titbarach, titkadash and tit’halal spell the name Rivka.

This can be understood as a hint to the different perspectives of Yitzchak and Rivka concerning Eisav.

The words associated with Yitzchak refer to the mouth, lips, tongue and inner speech of people described as upright, righteous, pious and holy.

Eisav used precisely these faculties to impress his father.

He spoke about Halakhah, asked questions and presented himself as a righteous person.

Through his mouth and his words, he convinced Yitzchak that he was devoted to Torah.

But Rivka looked for something else.

The words that spell her name all describe expressions of praise to Hashem.

Titromam—You shall be exalted.

Titbarach—You shall be blessed.

Titkadash—You shall be sanctified.

Tit’halal—You shall be praised.

Rivka wanted to see whether Eisav’s mouth actually exalted Hashem, whether his lips blessed Him, whether his tongue sanctified Him and whether his inner thoughts led him to praise Him.

She was not satisfied with Halakhic questions alone.

Eisav asked how to separate ma’aser from salt and straw, but that did not prove he was using his Torah knowledge to serve Hashem.

Yitzchak was impressed by the questions.

Rivka wanted to hear thanksgiving.

And because Eisav lacked that quality, she understood that he was not the proper recipient of the blessings.

Why Did Eisav Ask About Salt and Straw?

The specific Halakhic questions Eisav asked also contain a deeper indication of his character.

According to the Midrash, he asked how to separate ma’aser from salt and straw.

Why these two items?

The commentaries explain that the difference between Yaakov and Eisav corresponds to the difference between Shabbat and the six weekdays.

Yaakov represents Shabbat, the central source of holiness and the light of the World to Come.

Eisav represents the weekdays, the multitude of worldly activities.

The weekdays are not meant to exist independently of Shabbat. Rather, their purpose is to receive and express the holiness of Shabbat.

The spiritual goal is for the light of Shabbat to illuminate the entire week.

Likewise, the multitude of creation is meant to recognize its dependence upon Hashem’s unity.

Yaakov represents the holiness that should illuminate the world, while Eisav represents the worldly dimension that must ultimately become subordinate to that light.

Eisav, however, wanted the opposite.

He was interested in the material world for its own sake. Rather than using worldly activities to recognize Hashem, he made those activities his primary concern.

This attitude is hinted at in his questions about salt and straw.

Salt is secondary to the food it flavors.

A person does not ordinarily eat salt as a meal. He adds it to food to improve its taste.

The food is the primary item, while the salt serves it.

Straw is similarly secondary to wheat.

The valuable part of the crop is the grain, while the straw is the leftover material.

Both salt and straw represent what is tafel, secondary, rather than ikar, primary.

By asking how to separate ma’aser from these items, Eisav was effectively treating what is secondary as though it were primary.

He was giving independent importance to things whose purpose was merely to serve something greater.

This reflected his spiritual outlook.

Instead of recognizing the material world as a means of revealing Hashem, he elevated worldly concerns into an end in themselves.

The holiness of Shabbat and the light of the World to Come were supposed to illuminate the weekdays.

But Eisav wanted the secondary world of mundane activities to become the priority.

His Halakhic questions therefore revealed the very distortion that his learning should have corrected.

Yaakov and the Light of Shabbat

Yaakov’s approach was the opposite.

He understood that the purpose of creation is to reveal Hashem’s unity from within the countless activities of the world.

Shabbat represents the primary spiritual reality, while the six weekdays are meant to receive its illumination.

The ultimate rectification will take place when the worldly dimension represented by Eisav becomes subordinate to the holiness represented by Yaakov.

Instead of opposing that holiness, the world will recognize it and receive its light.

This is one of the results Rebbe Nachman describes in Likutey Moharan II, Lesson 2.

Through Halakhah and thanksgiving, a person can attain the perfection of holy speech and draw the holiness and joy of Shabbat into the rest of the week.

Eisav’s failure was not simply that he spent his time outside the Beit Midrash.

His failure was that he did not seek to reconnect the outside world to Hashem.

He possessed knowledge of Halakhah, but he did not combine it with the praise and gratitude that would reveal Hashem’s presence in his life.

Yaakov, by contrast, possessed both.

He learned Torah and regularly mentioned Hashem’s Name.

That was the quality Rivka recognized when she insisted that Yaakov receive the blessings.

Halakhah Must Be Accompanied by Holy Middot

Rebbe Nachman teaches in Likutey Moharan Lesson 31 that a Torah scholar who lacks proper middot and attributes of holiness has no true value.

Torah knowledge alone is not sufficient if it does not bring a person toward the service of Hashem.

Eisav demonstrates this danger.

He knew enough Halakhah to impress Yitzchak and prepare food according to the required laws. Yet his knowledge did not correct his arrogance, his contempt for holiness or his lack of appreciation for Hashem.

His Torah learning remained disconnected from its spiritual purpose.

But the opposite problem is also possible.

A person may enjoy prayer and praising Hashem while neglecting to learn Halakhah.

That, too, is incomplete.

Rebbe Nachman insists that both practices are necessary.

Halakhah clarifies Hashem’s will and teaches us how to live according to His commandments.

Thanksgiving enables us to recognize His kindness and connect everything we experience back to Him.

Together, they bring a person closer to the World to Come, elevate his speech and enable him to draw the holiness of Shabbat into his daily life.

The practical lesson of Parshat Toldot is therefore to follow the path of Yaakov rather than Eisav.

We must value the tremendous power of learning Halakhah every day, but we must also accustom ourselves to continually praising and thanking Hashem.

Our mouths should not be occupied only with discussing what is permitted and forbidden. They must also express the praise described in Nishmat: titromam, titbarach, titkadash, tit’halal—exalting, blessing, sanctifying and praising Hashem.

May we be zocheh to combine Torah learning with genuine gratitude, developing both knowledge of Halakhah and holy middot. Through these practices, may we merit a complete connection to Hashem, drawing the holiness of Shabbat and the light of the World to Come into our lives.

 

Shabbat Shalom u’Mevorach.

Meir Elkabas