Parshat HaShavua
Parshat Toldot
Rabbi Wagensberg

The highlight of this week's portion, Toldot, is the famous incident of Yitzchak's blessing to his son, Ya'akov. Although Yitzchak intended to bless his firstborn son Esav, this was not what transpired, as Rivka ensured that the blessing would be bestowed on their younger son, Ya'akov. The Scripture (Gen. 27:1-4) details the initial exchange that occurred between Yitzchak and Esav, as follows:
It was when Isaac became old and his eyes weakened, that he summoned his older son Esav and said to him, `My son.' And he [Esav] said, `Here I am.' He [Yitzchak] said, `I am old now and I don't know when I will die…Please sharpen your..bow and arrow and go to the field to hunt venison for me. Then make me delicacies that I love and bring it to me, and I will eat, so that my soul may bless you before I die.'
The Torah then informs us (27:5) that Rivka had been listening in as Yitzchak spoke with Esav. Once Esav departed the house for the field, Rivka related to Ya'akov the conversation that she had overheard, cited in the text (Gen. 27:6-7) as follows:
`I heard your father speak to your brother Esav saying, `Bring me venison and make me delicacies to eat, and I will bless you BEFORE G-D, prior to my death.'
Immediately we see a discrepancy between the actual conversation that occurred between Yitzchak and Esav, and the way Rivka relayed it to Ya'akov. In the latter version of the story, Rivka said that she had heard Yitzchak telling Esav that he will bless him (before his death), `Lifnei HaShem', `before (i.e. in the presence of) G-d', whereas this expression is absent in the former version as Yitzchak simply told Esav that he will bless him prior to his death.
The commentators on this verse (27:7) grapple for an answer to this obvious disparity. Why did Rivka seemingly misquote Yitzchak by inserting this additional detail?

The Gan Roveh provides a solution to this issue by referring to another source in the Bible where an expression similar to `Lifnei HaShem' is employed.
We are told in Parshat Yitro 18:12, that Yitro offered sacrifices to G-d. Following this, Aharon and all the elders of Israel came to eat bread with Moshe's father-in-law, `Lifnei HaElokim', `before G-d'. The Gemara (Brachot 64:1), commenting on this verse, asks why the text uses this expression when we know that in reality, they ate in front of Moshe! From this verse, explains the Gemara, we learn a very important principle: Anyone who gains pleasure from a meal of which a Sage is also partaking, it is as if the participants are actually gaining pleasure from the radiance of the Divine Presence itself.*
So, in response to the question posed by the Gemara on the verse in Parshat Yitro; yes, on the face of things, Aharon and the elders were eating in the company of Moshe. However, the Torah is telling us, through its Divine language, that on account of Moshe's righteousness, because Moshe was so connected to G-d, it is as if Aharon and the elders were participating in a meal infront of G-d Himself.
Explains the Gan Roveh, just as this principle resolves the difficulty in Yitro, so it can be applied to the story in Toldot. When Rivka related to Ya'akov the words his father uttered to Esav, she referred to him blessing Esav `BEFORE G-D'.
Applying the Gemara's principle, we can now appreciate why Rivka specifically added these words as she understood the greatness of her husband Yitzchak, and recognized that partaking of a meal with such a great Tzaddik was in fact comparable to participating in a meal in the presence of G-d Himself. It is now obvious why these words were absent from Yitzchak's discourse with Esav, as he would not speak of himself in such a lofty manner! Rivka, on the other hand, imparts to Ya'akov what she heard, but also adding her own `commentary', so to speak.

In light of this insight, we can learn to appreciate the importance of making for ourselves a Rav (see Pirkei Avot 1:6) and connecting to the Torah Greats of our generation. Although we are required to be aware of G-d's Presence at all times (as it says in Psalms 16:8, `Shiviti HaShem LeNegdi Tamid'), nevertheless, this may be difficult to achieve on our own. If we connect ourselves with a Tzaddik, however, who is imbibed with G-dliness constantly, it will help to increase our own awareness of G-d and will also aid in clarifying our purpose in life as consciousness of the Divine is a lot more palpable in the company of a true Tzaddik. Who more than Yitzchak Avinu serves as the prime example and role model of what it means to be a Tzaddik, connected to G-d constantly throughout his life? Yitzchak, who in his younger years, was willing to be sacrificed as an offering to G-d at the Akeida, passing the ultimate test of love for G-d, and who at the end of his life still deserved the presence of the Shechina.

May we all be blessed to find truly holy people to spend our time with, increasing our awareness of the Divine light which always surrounds us, so that everything we do is infused with G-dliness, and has a meaningful and constructive purpose. May we merit to deserve the revelation of G-d to the entire world; a time when experiencing the Divine Presence will be more the rule rather than the exception.

Shabbat Shalom,
Aba Wagensberg.

*This is one of the sources for the concept of a `Tisch', where the followers of a Sage enjoy a special meal with their Rebbe, since, according to this Gemara, the Shechina is present in such gatherings (hence the custom to sing holy Zemirot and engage in words of Torah).
**I would like to dedicate this week's dvar torah for the speedy recovery of my mother, ETTEL BAT SULKA, who is currently in a critical condition in hospital. May I request that everyone pray for her Refua, say Psalms, and, if possible, also add her name to the `MiSheBerach' list of your synagogue. Thank you so much.**