Toldot - And these are the offspring of Yitzchak

Parashat Toldot
Bereishit 25:19 - 28:9
Haftarah Malachi 1:1-2:27


Bereishit 25:18 "Over all his brothers he dwelt."

This is juxtaposed with ve'eleh toldot Yitzchak -  "And these are the offspring of Yitzchak" (25:19).

This teaches that when Yishmael's [descendants] fall in the End of Days, then [Mashiach,] the descendant of King David, of the offspring of Yitzchak, will flourish (Bereishit Rabbah 62:5)

Holid - Begot.  The gematria of this word (55) is equal to that of the word domeh - he is like, for Yitzchak's countenance was like that of Avraham (Bava Metzia 87a; Tanchuma 1).

Vatahar Rivkah ishto - "And his wife Rivkah conceived."

The gematria of ishto, his wife (707), is equal to that of kash va-esh, straw and fire, and refers to [Esav and Yaakov about whom it is written], vehayah beit Yaakov esh, And the house of Yaakov shall be a fire... uveit Esav lekash, and the house of Esav for straw (Ovadyah 1:18).

*With this the Baal HaTurim explains the superfluous Rivkah ishto, Rivkah his wife, an identification already made in the preceding verse.  He explains that the verse may be understood as vatahar Rivkah, Rivkah conceived, ishto, straw [Esav] and fire [Yaakov].

Admoni - Red.

This word appears twice in the Tanach: The first one emerged red (25:25); and And he was red, with fair eyes (1Shmuel 16:12), regarding David.  When [the prophet] Shmuel saw that David was red, he said, "Perhaps he is a shedder of blood like Esav!"  Therefore, that verse goes on to say, with fair eyes, i.e., whatever he does is with the agreement of the members of the Sanhedrin (High Court) who are called "eyes" - as it is said, If from the eyes of the assembly ... (BaMidbar 15:24).   Which can be understood as, he is with the fair of eyes.

Esav - The name Esav can be divided into yud (=70) and shav (=shave worthless).  G-d said, "This worthless one completed the number of seventy gentile nations; he is the worthless one that I have created in the world."

*Various passages in the Talmud and Midrash speak of the 70 nations of the world.  The Midrash HaGadol (a contemporary of the Baal HaTurim) reckons 68 nations before the birth of Esav and Yaakov, with their birth completed the total 70.  According to that view, the 70 nations include 69 gentile nations and Yisrael, a view that is not in accord with either the Talmud (Sukkah 55b) or the Midrash (Bereishit Rabbah 66:4). According to Pesikta Zutresa, the 71 descendants of Noach's three sons enumerated in Chapter 10, with the exception of Pelishtim (Philistines and alternatively, Nimrod), were the progenitors of 70 gentile nations.  The Baal HaTurim apparently omitted both Nimrod and Pelishtim from the 71 descendants of Noach's sons.  Thus Esav was the 70th nation (VeChur LaZahav)

Ve-acharei chen yatza achiv - After that his brother emerged.

The gematria of chen is 70, i.e., Yaakov emerged after chen (=70) nations whose number was completed with Esav's birth.  For there are seventy nations aside from [the descendants of] Yaakov.

*The Talmud teaches that the 70 bulls offered during the festival of Sukkot (BaMidbar 29:12-34) represent the 70 nations of the world; while the lone bull offered on Shemini Atzeret (BaMidbar 29:35-36) represents Yisrael (Sukkah 55b).  Clearly, Yisrael is not included in the count of 70.  Similarly, the Midrash (Bereishit Rabbah 66:4) interprets, "People will serve you" (27:29) as a reference to the 70 nations, thus excluding Yisrael from the count.  See also Rashi to BaMidbar 26:36 and 29:11.

Veyado - with his hand.

The masoretic note indicates that this word appears three times in the Tanach:

1) here, Veyado ochezet ba'akev Esav, with his hand grasping the heel of Esav
2) Veyado hanetuyah umi yeshivenah His hand is outstretched, and who can turn it back? (Yeshayahu 14:27)
3) Veyado chilkatah lahem - and his hand has distributed it for them (Yeshayahu 34:17) regarding the downfall of the gentile nations. (Refers to both verses from Yeshayahu).

For at the time of their birth, he intimated to him that the nations would fall into his hand.

*(Bereishit Rabbah 63:9)  The antecedents of the pronouns "he" and "him" in this last sentence are not clear, so the comment may be understood in a variety of ways: By having Yitzchak grasp Esav's heel, He [G-d] intimated to him [Yitzchak or Yaakov or Esav] that the nations would fall into Yaakov's hands; or by grasping Esav's heel, he [Yaakov] intimated to him [Yitzchak or Esav] that the nations would fall into Yaakov's hands.

Yaakov  - The gematria of this name (182) is equal to that of malach haElo-him - angel of G-d, and to that of haGan Eden - the Garden of Eden, and that of {lo yeasef - He will not be brought in, as reflected in the verse,} virechech lo yeasef - and your moon shall not be brought in (Yeshayahu 60:20).

*The three gematriaot of this comment refer to various aspects of Yaakov's life: He continually had angelic visions and visitations (28:12, 31:11, 32:2, 32:4 [with Rashi], 32:25-26 [ with Baal HaTurim to v26] and 48:16); the aroma of the Garden of Eden accompanied him; and Yaakov did not die (VeChur LaZahav).

Ish tam - A wholesome man.

The final letters of these two words spell the name Shem.  Implied is that Yaakov dwelt in the tents of Shem to learn [Torah from him]. (Peirush HaRokeach)

For tam (=440) years he [i.e., the nations descended from Yaakov] was dwelling; from the time the Yisraelim (Israelites) entered the Land of Yisrael until the Temple was built.  This is an allusion that after 440 years, he would dwell in the tents of the Divine Presence.

Yoshev ohalim - Dwelling in tents.

The gematria of yoshev ohalim is 410.  For 410 years, the Divine Presence dwelt in the Tent.

*The First Temple stood for 410 years.  Combining this comment with the previous one yields: tam yoshev ohalim, [After a period of] 440 [years, the Divine Presence will dwell for] 410 [years].

Ekev asher-shama Avraham - Because Avraham obeyed.

This verse contains 10 words, corresponding to the Ten Commandments, in which there are ekev (=172) words.  Corresponding to these Ten Commandments, Avraham was tested with 10 trials, and thus maintained the world that was created with 10 utterances.

*The Baal HaTurim refers to the first Luchot (Tablets) of the Ten Commandments (Shemot 20:2-14); the second Luchot contain 189 words (Devarim 5:6-18).

For ekev (=172) years Avraham obeyed My voice, for at the age of three he recognized his Creator, and all his years were 175. (Nedarim 32a)

Thus, too, the letter heh (=5) was added to Avraham's name, corresponding to [the 5 matters listed in this verse]:

1) bekoli - to My voice
2) mishmarti - My safeguard
3) mitzvotai - My commandments
4) chukotai - My decrees
5) vetorotai - and My Torahs

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Resource:

- Baal HaTurim

Rabbi Yaakov Ben Asher - Baal HaTurim

For He Shall Never Be Moved;
The righteous shall be held in everlasting remembrance
Tehillim 112:6

Rabbi Yaakov Ben Asher
1269-1340

A major halachic authority, was known as the 'Baal ha-Turim' after his influential magnum opus, the Arab'a Turim ("Four Columns"), which is one of the earliest systematic compilations of Jewish law and custom.

Rabbi Yaakov was taught by his famous father, the ROSH - Rabbi Asher ben Yehiel.  Rabbi Yaakov was completely immersed in his studies. He had witnessed the cruelties of his non-Jewish neighbors and government officials, and only in the study of the Torah could he find comfort and peace.

Under the guidance of his father, Rabbi Yaakov became fully acquainted with the entire Talmud and commentaries, especially with the works of Rabbi Moshe ben Maimon (Maimonides) who lived less than a hundred years before him. He studied the Talmud discussions and decisions of the great German, French and Spanish scholars, which he was later to harmonize into his major life work.

Wishing to make it easier for his brethren to acquire knowledge of Jewish law, so that they could regulate their daily life according to the Torah, Rabbi Yaakov ben Asher decided to create a uniform code for his people.

The Turim, is methodically arranged in four parts or rows (alluding to the four rows of precious stones mounted on the high priest's breastplate of judgement):

1) Orach Chayim (way of life) dealing with the duties of the Jew at home and in the synagogue, day by day, including Shabbat and Chagim.

2) Yoreh De'ah (teacher of knowledge), furnishing instruction in things forbidden and permitted, such as all phases of dietary laws.

3) Even ha-Ezer (stone of help) encompassing the laws of marriage and family matters

4) Choshen Mishpat (breastplate of judgment), describing civil law and administration.  The Biblical place name Even ha-Ezer is mentioned three times in the first book of Shmuel 4:1; 5:1; 7:12.  Ezer (help) alludes to marriage in Bereishit 2:18.  The name Choshen Mishpat is borrowed from Shemot 28:15.

Based on Maimonides' (RaMBaM) Mishneh Torah in both contents and language, the Tur, as the code is commonly called, became so popular that it was regarded as "the people's law book of the entire world" but unlike the RaMBaM, who simply gave a final decision without discussion, the Turim quote the views of many Poskim, (codifiers), and many customs which acquired the force of law.  Eventually, it became the basis of the Shulchan Aruch, consisting likewise of four parts bearing the same titles.  Designed to supply coordinated information for the average Jew, both law codes concern themselves only with laws practiced after the destruction of the Second Temple, omitting all precepts which presuppose the existence of the Temple.*

The Arab'a Turim are the standard reference books of rabbis and scholars to this very day. Their clear and simple style makes them highly popular and understandable.

Rabbi Yaakov ben Asher also wrote a commentary on the Torah, which shows his deep knowledge of the secrets of the Torah. His commentary, in abbreviated form, is generally printed together with most standard Chumashim, under the name of "Baal Haturim." It is a treasure chest of hidden meanings which he discovered in the letters and words of the holy text, through combinations, numerical additions, etc., showing the profound depth of the Torah.
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Source:

-Encyclopedia of Jewish Concepts
-Chabad.org

Life of Sarah - Chayei Sarah

Parashat Chayei Sarah
Bereishit 23:1 - 25:18
Haftarah 1Melachim 1:1-31

Life of Sarah
(Picture is burial of Sarah)

Bereishit 23:2 Sarah died in Kiryat-arba which is Chevron in the land of Kena'an; and Avraham came to eulogize Sarah and to bewail her..

Kiryat-arba, the old name for Chevron.  Why does Torah give the original name since it immediately adds the name, Chevron, normally used?  Rashi explains that the word arba refers either to the four giants living there or to the four couples (Adam & Chavah, Avraham & Sarah, Yitzchak & Rivkah, Ya'akov and Leah) buired there.  The Zohar, however, sees in the name kiryat-arba a reference to the four letters of the Divine Name (i.e., the Tetragrammaton).  Just as Aharon, Miryam, and Moshe all expired by the Divine kiss, Sarah too died innocent and pure, in "the enclosure (kirat = city, surrounding wall) of the four" letters of the Ineffable Name.

The Torah stresses in verse 19 that Sarah died in the land of Kena'an and was buried there.  This detail can give us the explanation of why she died in Chevron.  She had lived in Be'er-sheva and no explanation is given for her moving from there.  However, one can see why her death and burial should have taken place in Kena'an and not in Be'er-sheva, which was located in Pelishti (Philistine) territory.  Indeed, it was essential for the future of the Jewish people that the tombs of the patriarchs be situated in the Promise Land.  Throughout the centuries of history, in all the lands of the dispersion, they represented the eternal symbol of the homeland and the rallying point for the whole nation.  And so, Sarah's move to Chevron, where she died, was an act of Providence.  Avraham would have had no valid reason for wanting to buy the cave of Machpelah from the sons of Chet had Sarah died in Be'er-sheva and not in Chevron.

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Mishma Dumah Massa

Bereishit 25:12 These are the descendants of Yishma'el, Avraham's son, whom Hagar the Mitzrian, Sarah's maidservant, bore to Avraham.  13 These are the names of the sons of Yishma'el by their names, in order of their birth: Yishma'el's firstborn Nevayot, Kedar, Adbe'el, and Mivsam,  14 Mishma, and Dumah, and Massa,  15 Chadad and Tema, Yetur, Nafish, and Kedemah.  16 These are the sons of Yishma'el, and these are their names by their open cities and by their strongholds, twelve chieftains for their nations.  17 These were the years of Yishma'el's life: a hundred and thirty-seven years, when he expired and died, and was gathered to his people.  18 They dwelt from Chavilah to Shur - which is near Mitzrayim - toward Ashshur; over all his brothers he dwelt.

It is customary to read the verses containing the names of Yishma'el's sons each day as part of the Ma'amadot.

Each verse teaches us a lesson:


Mishma Dumah Massa

If one hears (mishma) people insult him but remains quit (dumah), all his sins will be lifted away (masa).  His reward will be Chadad Tema Yetur Nafish Kedmah - He will become very sharp (chadad) in his knowledge of the Torah, and he will be able to speak of its (tema) mysteries.  G-d will keep (yetur) him and make his name as great (nafish) as the sages of old (kedmah). (Imrey Noam)

Rambam speaks of the Moslem oppression of the Jews at the end of his Epistle to Yemen (Igeret Teyman).  He quotes this verse containing the names of Yishma'el's children and explains, "Our Sages enjoin us to bear the treachery of the Yishma'eli and their lies with indifference.  This they derived from the verse which names the children of Yishma'el.  The names mean shema dom vesa (listen, be quiet, and bear it)."

Yishma'el's sons were very famous; they founded great, fortified cities, and dominated the broad area between Chavilah and Shur, and Baghdad, in what was the land of Assyria.  Thus, G-d's promise to Avraham regarding Yishma'el (21:13) was fulfilled.

Because Yishma'el went to the trouble of coming from the desert to attend Avraham's funeral, he deserved the names of his sons to be written in the Torah. (Yafeh Toar p. 371)

Yishma'el died in the year 2171 (1590 b.c.e.).  According to Rashi, Yishma'el's lifespan is given in order to make a connection with the years which Ya'akov lived.  Ramban adds that our Sages gave other reasons as well (Rabbah 62), but that the essential motive is the fact that Yishma'el had repented and became tzaddik.  Consequently the Torah gives his lifespan just as it does for other tzaddik.

"Over all his brothers he dwelt"...literally, "he fell."  The next verse begins, "And these are the offspring of Yitzchak."  This teaches you that when Yishma'el falls at the end of days, only then will the history of Yitzchak commence, under the reign of the Mashiach (Baal HaTurim).


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Source:


MeAm Lo'ez - Chayei Sarah - Rabbi Culi
Call Of The Torah - Chayei Sarah, Rabbi Munk
Baal HaTurim