When Hunger Overrules Heritage
Shalom,?
This Shabbat we will read the Torah Portion?"Toldot"??in the book of Genesis. ?
?In this Torah portion, we encounter a narrative rich in symbolism and ethical dilemmas, one that speaks profoundly to the Jewish historical and spiritual journey.
At its heart lies the enigmatic exchange of the birthright between Esau and Jacob, a moment that encapsulates a deeper truth about identity, values, and destiny.
?The big tension between the two twin brothers Jacob -??????and Esau is unfolded here.?
The name Yaakov contains within it the word?"eikev"?(heel) -????. Jacob is born holding on to his brother's heel, demonstrating his attention to the details that are so easily trampled on and overlooked. For Jacob, the nuances and details of the day-to-day life are top priority. This awareness strengthens his commitment to the framework within which the details belong.
Esau's name, on the other hand,?hints to his lack of concern with details.
Our sages explain that the name "Esau" comes from the word?"asui,"?
?????- meaning "completed."?
Esau was interested only in the finished, final product, not the details - and this approach led to his eventual rejection of the big picture -?the birthright.
Yaakov asks Esav to?sell?him his birthright and Esav easily does so.
?????????, ???????:????????????????? ???-???????????, ???
VAYOMER YA'AKOV: MIKHRA KHAYOM ET B'KHORATKHA LI..?
And Jacob said: 'Sell?me first thy birthright... (Gen. 25:31)
Esav sold Ya'akov his birthright for a pottage of lentils.
Lentils in Hebrew is -?ADASHIM -???????
?In Modern Hebrew we nowadays use the idiom:
MAKHAR BIN'ZID ADASHIM? - ??? ????? ??????
(Sold for a pottage of lentils)
?It means - "sold something valuable at a very cheap price"
?When Esau trades his birthright for a bowl of stew, we witness a profound divergence of life paths.
Esau's choice, driven by immediate need, contrasts sharply with Jacob's vision, which is attuned to the echoes of eternity.
?This moment is less about the physical hunger of Esau and more about the spiritual hunger of a nation yet to be born. In Jacob's desire for the birthright, one might see an expression of longing for a future imbued with purpose and covenant.
Jacob's yearning is for a legacy that transcends the material, one that carries the weight of a divine promise.
The birthright in Jewish tradition is intrinsically linked to the covenant made with Abraham.
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It is not merely a right to land or material wealth but a calling to be a people who would model moral living before the world.Jacob’s securing of the birthright, therefore, is a pivotal moment in the Jewish narrative — it is the choosing of a path that leads to Sinai and beyond.
?In today’s world, the story of the birthright implores us to reflect on our own choices and values. Are we, as modern Jews, like Jacob, who sees beyond the immediate, or are we swayed by the transient, as Esau was? It is a call to understand our unique role in the tapestry of history, particularly in relation to Israel.
?The birthright beckons us to uphold the moral and spiritual tenets of Judaism, especially in our relationship with the land of Israel.
?It is a call to build a society that reflects the highest ideals of our tradition, a society where the dignity of every human being is recognized and cherished.
The narrative of?Toldot, especially in the context of the birthright, is not just a story from our past; it is a mirror reflecting our present and a map guiding our future. In the figure of Jacob, we see the embodiment of Jewish hope and resilience, an enduring testament to the power of faith and vision.
?The birthright, with its deep connections to the land of Israel, challenges us to continue our journey with purpose, integrity, and an unwavering commitment to the values that define us as a people.
?Let's now address some additional Hebrew roots, words and expressions
?This portion starts with:
???????? ????????? ???????, ????-?????????
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VE'ELE TOLDOT YITZHAK BEN AVRAHAM...?
And these are the generations of Isaac, Abraham's son...?
The Hebrew word "TOLDOT" in this context is translated as Generations.?
?However, its root is associated with?Birth - LEIDA,?meaning in this verse - TOLDOT -?those born from Yitzhak.?
?Now we would like to dwell?on two Hebrew roots:
Leida - ???? - Birth? ? ? and? ????MAKHAR - ??? - Sell.?
LEIDA
?In Hebrew the word for 'Homeland' - 'Moledet' comes from the root?Leida birth.
MAKHAR -????
?The root is?MAKHAR?usually translated as "Sell"?
However, there is another word for 'Homeland' -?MEKHORA?
At the first sight this word strangely has the root?MAKHAR?
?But, the root of this word is?'KHUR' -?meaning something that is dug deep inside the ground - to get deeply connected with the soil.?
?This is the reason why Homeland in Hebrew is?MEKHORA, insinuating a deep connection with the soil - land.
The Hebrew saying?"MAKHAR ... TMURAT NEZID ADASHIM"
means selling something very valuable almost for nothing.
?In Hebrew the root?MAKHAR??is used to describe addiction.?
Addiction - HITMAKRUT -??????????????
Addicted -?MAKHUR -?????
MAKHUR?LE'KAFE?-?addicted to coffee.?
?There is an expression in Modern Hebrew ?-?MISKHAK?MAKHUR
???????? ???????
lit. "Sold Game", meaning?"Fixed Game"?- describing a situation, where the outcome (of a negotiation) is known in advance, since it has been "fixed". ?
?In this time of uncertainty, our hearts are united in a fervent prayer for the safe and swift return of our soldiers and all those held in captivity.
?We hold onto hope and stand together in solidarity, longing for the day when they will be reunited with their families and loved ones.
?Shabbat Shalom,?
Yoel & Orly
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