Author’s note: This week’s D’Var Torah is dedicated with love to my twin sons, Baruch Zev and Shmuel Yehuda. This week’s Torah portion is about twins and, as it turns out, it was their Bar Mitzvah portion too.
As always, all textual Hebrew quoted along with their translations are taken from Sefaria.org unless otherwise noted.
One of the greatest things about studying history is you uncover seminal moments on which the story of the world shifts. In my lifetime, there have been several such moments. When you find that moment, you can trace the effects of that moment through history and see patterns, causes, and effects that bring great meaning to the story of our world.
Let me give you one example. If I asked you when the Holocaust started, what date would you give? You might say January 30, 1933 which is when Hitler was appointed chancellor of Germany. You could choose November 9, 1938 which is the date of the infamous Kristallnacht. Perhaps you might select the date that World War II began, September 1, 1930. I could go on and on.
Would you consider Tisha B’Av, 1914 one of those dates you might choose? That translates to August 1, 1914 and is the date when Germany declared war on Russia in World War I. Given that this declaration was the moment that World War I became more than just a dispute between Austria-Hungary and Serbia and kicked off the expansion of the war into a World War, there is a validity to that choice. Of course, World War I resulted in the disastrous Treaty of Versailles which set the stage for the advent of World War II. Winston S. Churchill, writing in “The Second World War” states that World War I and World War II were together another 30 years war. If you follow the dominoes of history, you clearly see that August 1, 1914, Tisha B’Av, marks the beginning of an inexorable march towards a calamity never seen before or since in the annals of man.
In the aftermath of the Holocaust, Jews struggled for the words to express their bone-deep grief over the loss of their families and millions of people in the Holocaust. Rabbi Shlomo Halberstam, the holy Rebbe of Bobov, tried to fill that void with an incredibly beautiful elegy (Kinna). In it he says:
“From the day we were exiled from our land, there was never a slaughter such as this.”
He equates the tragedy of the Holocaust with the tragedy of the destruction of the holy temple almost 2,000 years before.
Of course, Tisha B’Av has long been a day of tragedy for the Jewish people. On that day, in the desert, the nation wept and believed the false report of the spies telling them that the Land of Canaan was impregnable and beyond their ability to conquer. As the Torah relates (Num 14:1):
וַתִּשָּׂא כׇּל־הָעֵדָה וַיִּתְּנוּ אֶת־קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא׃
The whole community broke into loud cries, and the people wept that night.
The Talmud (Sanhedrin 104b) explains that the phrase “that night” has special meaning:
אמר רבה א”ר יוחנן אותו (היום) ליל ט’ באב היה אמר להן הקב”ה לישראל אתם בכיתם בכיה של חנם ואני אקבע לכם בכיה לדורות
Rabba says that Rabbi Yoḥanan says: That day that they heard the spies’ report was the evening of the Ninth of Av. The Holy One, Blessed be He, said to the Jewish people: You cried an unwarranted cry, and so I will establish for you a reason to cry for generations.
Over the centuries, Tisha B’Av has been a date of adversity for the Jewish people. For example, the Jews were expelled from England in 1290 on Tisha B’Av. The expulsion from Spain in 1492 happened on Tisha B’Av as well. In 1942, the first killings in Treblinka happened on Tisha B’Av.
And, once again, we can see a moment in time and how that moment has affected our entire history for millenia.
If we want to trace anti-semitism to its source, we can go back to this week’s Torah portion. We learn of the birth of Yaakov and Eisav (Jacob and Esau), Yaakov’s purchase of the birthright from Eisav and finally Yaakov’s acquisition of the blessings from his father Yitzchak (Isaac). It is this last event that is the seminal event whose effects we feel to this day.
Yaakov had to fool Yitzchak into giving him the blessing that Yitzchak had intended for Eisav. When Eisav discovered what had happened, he nurtured a deep hatred of his brother.
וַיִּשְׂטֹם עֵשָׂו אֶת־יַעֲקֹב עַל־הַבְּרָכָה אֲשֶׁר בֵּרְכוֹ אָבִיו וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת־יַעֲקֹב אָחִי׃
Now Esau harbored a grudge against Jacob because of the blessing which his father had given him, and Esau said to himself, “Let but the mourning period of my father come, and I will kill my brother Jacob.”
This “grudge,” as the translation renders it, was much more than that. It was a deep hatred that Eisav transmitted to his children and exists to this day. As the Midrash (Sefrei Bamidbar 69) tells us:
רשב”י אומר הלכה בידוע שעשו שונא ליעקב…
R. Shimon b. Yochai says: It is a known halachah that Esav hates Jacob…
Bear in mind that Rabbi Shimon Bar Yochai lived through the destruction of the Second Temple by the Romans who are referred to by the name Edom in Talmud. Edom is also Eisav’s name as the verse says (Gen. 25:30):
וַיֹּאמֶר עֵשָׂו אֶל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם׃
And Esau said to Jacob, “Give me some of that red stuff to gulp down, for I am famished”—which is why he was named Edom.
The greatest villains in our history are closely identified as direct descendants of Eisav. Haman is called the Aggagi (Aggagite) because he was a descendant of Agag the king of Amalek who was killed by Shmuel Hanavi (the prophet Samuel). Amalek was a grandson of Eisav as the verse states (Gen. 36:12):
וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז בֶּן־עֵשָׂו וַתֵּלֶד לֶאֱלִיפַז אֶת־עֲמָלֵק אֵלֶּה בְּנֵי עָדָה אֵשֶׁת עֵשָׂו׃
Timna was a concubine of Esau’s son Eliphaz; she bore Amalek to Eliphaz. Those were the descendants of Esau’s wife Adah.
Although we cannot definitely trace Hitler’s lineage back to Amalek, there is no question in my mind that he was a direct descendant of Amalek.
Over the millenia, the feud between Eisav and his descendants with Yaakov and his descendants has cost us dearly.
Yaakov’s acquisition of the blessings was Hashem’s will. We know this because Yitzchak confirmed the blessing even after he became aware of the deception as the verse says (Gen. 27:33):
וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד־מְאֹד וַיֹּאמֶר מִי־אֵפוֹא הוּא הַצָּד־צַיִד וַיָּבֵא לִי וָאֹכַל מִכֹּל בְּטֶרֶם תָּבוֹא וָאֲבָרֲכֵהוּ גַּם־בָּרוּךְ יִהְיֶה׃
Isaac was seized with very violent trembling. “Who was it then,” he demanded, “that hunted game and brought it to me? Moreover, I ate of it before you came, and I blessed him; now he must remain blessed!”
Yitzchak confirmed the blessing to Yaakov because he realized that the blessings were meant to go to his younger son. As RamBaN (Nachmanides) explains:
בְּטֶרֶם תָּבֹא וָאֲבָרֲכֵהוּ גַּם בָּרוּךְ יִהְיֶה אֵין דֶּרֶךְ הֶחָרֵד חֲרָדָה גְּדֹלָה עַד מְאֹד וְצוֹעֵק “מִי הוּא אֲשֶׁר רִמַּנִי לְבָרֵךְ אוֹתוֹ” שֶׁיַּשְׁלִים צַעֲקָתוֹ לֵאמֹר מִיָּד “גַּם בָּרוּךְ יִהְיֶה”, אֲבָל הָיָה רָאוּי שֶׁיְּקַלְּלֵהוּ. וְעוֹד כִּי הָיָה עֵשָׂו צוֹעֵק עָלָיו לֵאמֹר “וְלָמָּה תְּבָרְכֵהוּ עַתָּה אָבִי”, וְאֵיךְ יַאֲמִין עֵשָׂו כִּי בְּמִרְמָה הָיָה מִתְּחִלָּה בִּרְאוֹתוֹ כִּי עַתָּה יְבָרֵךְ אוֹתוֹ בִּרְצוֹנוֹ. וְהַנָּכוֹן בְּעֵינַי שֶׁהוּא לָשׁוֹן הוֹוֶה, יֹאמַר מִי אֵפוֹא הוּא הַצָּד צַיִד אֲשֶׁר הָיָה יָכוֹל לְרַמּוֹתִי שֶׁאֲבָרְכֵהוּ וְגַם שֶׁיִּהְיֶה בָּרוּךְ עַל כָּל פָּנִים, כִּי יָדַעְתִּי כִּי בָּרוּךְ הוּא. אוֹ טַעְמוֹ וְגַם בָּרוּךְ יִהְיֶה עַל כָּרְחִי, שֶׁאִי אֶפְשָׁר לִי לְהַעֲבִיר הַבְּרָכָה מִמֶּנּוּ, כִּי מֵאָז שֶׁבֵּרַךְ אוֹתוֹ יָדַע בְּרוּחַ הַקֹּדֶשׁ שֶׁחָלָה בִּרְכָתוֹ עָלָיו. וְזֶהוּ טַעַם הַחֲרָדָה הַגְּדוֹלָה אֲשֶׁר חָרַד, כִּי יָדַע שֶׁאִבֵּד בְּנוֹ הָאָהוּב לוֹ בִּרְכָתוֹ לְעוֹלָם. וְזֶה טַעַם “בָּא אָחִיךָ בְּמִרְמָה”, כִּי אַחַר שֶׁאָמַר “מִי אֵפוֹא”, נָתַן דַּעְתּוֹ שֶׁהַבָּא אֵלָיו הָיָה יַעֲקֹב, שֶׁאִי אֶפְשָׁר שֶׁתָּחוּל הַבְּרָכָה רַק בְּזַרְעוֹ:
AND ISAAC TREMBLED VERY EXCEEDINGLY, AND SAID, WHO THEN IS HE THAT HATH TAKEN VENISON AND BROUGHT IT TO ME, AND I HAVE EATEN OF ALL BEFORE THOU COMEST AND HAVE BLESSED HIM? YEA, AND HE SHALL BE BLESSED. It is not natural for a person who just trembled violently and complained, “Who was it that subtly made me bless him?” to conclude his complaint by immediately saying, Yea, and he shall be blessed! Rather, it would have been proper that he curse him! Moreover, Esau would then complain to his father, saying, “But why do you bless him now, my father?” And how would Esau believe his father that it was originally done through subtlety when he saw that he was now blessing him willingly!
The correct interpretation appears to me to be that it is in the present tense. Isaac is saying, “Who then is he that hath hunted venison, who could have beguiled me so that I should bless him and that he should remain blessed under all circumstances for I knew that he is a blessed one?” Or it may be that the expression, Yea, and he shall be blessed, means “against my will, since it is impossible for me to transfer the blessing from him.” From the moment he blessed him, Isaac knew by Ruach Hakodesh that his blessings indeed rested upon Jacob. This then is the reason for his violent trembling for he knew that his beloved son Esau had lost his blessing forever. This also is the explanation for his saying, Thy brother came with subtlety, meaning that after he said, Who then is he etc. he realized that Jacob had been the one who came before him to receive the blessing for it would have been impossible for the blessing to rest on any but his offspring, [and, as mentioned above, Isaac knew by Ruach Hakodesh that the blessing had taken effect. Hence he was sure that it was Jacob who had come before him.]
Ruach Hakodesh means divine inspiration.
In looking through history and Torah, you see the events that have guided the world and changed its course over the centuries. There are two lessons to take away from this:
First, the direction of the world is not random. As the Yiddish saying goes, “Gut Firt Di Velt,” “Gd runs the world.” There are no coincidences in history and major world events happen because Gd wants them to happen. If we look at history, we can see Gd’s hand not only guiding events but sending us subtle messages that He is in charge. How else could you explain that World War I became the major conflict that led to Versailles, which led to the rise of Hitler, which led to World War II and the Holocaust, on Tisha B’Av?
Second, since Gd runs the world, we have to have faith that His hand, while sometimes harsh with the world and with us, will always deliver the Jewish people from distress and misfortune. Even the Holocaust, arguably the greatest tragedy in our history, ended in a deliverance with the establishment of the State of Israel which has become a haven for Jews in trouble throughout the world.
Having faith does not mean that we can sit back and leave all our problems to Gd. We have to do our part. We have to work to earn a living. Israel must fund and build armed forces to protect itself against the evil that surrounds it. But, ultimate victory comes from Gd’s assistance. When we do our part, He will do his.
Do you think it is an accident that, despite thousands of rockets, missiles, and drones launched against Israel that the casualty count from these attacks have been so low? That only comes from the grace of Gd Himself.
I am writing this article on Thanksgiving Day, 2024. Today is a day when the United States pauses to give thanks for that which they have.
I would argue that every day should be Thanksgiving. Indeed, Jews give thanks at least three times a day in our services:
מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְ-הֹוָה אֱלֹקינוּ וֵאלֹקי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר נֽוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ עַל־חַיֵּֽינוּ הַמְּ֒סוּרִים בְּיָדֶֽךָ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּ֒קוּדוֹת לָךְ וְעַל נִסֶּֽיךָ שֶׁבְּכָל יוֹם עִמָּֽנוּ וְעַל נִפְלְ֒אוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּ֒כָל עֵת עֶֽרֶב וָבֹֽקֶר וְצָהֳרָֽיִם הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶֽיךָ וְהַמְ֒רַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ מֵעוֹלָם קִוִּֽינוּ לָךְ:
We are thankful to You that You Hashem are our God and the God of our fathers forever; Rock of our lives, You are the Shield of our deliverance in every generation. We will give thanks to You and recount Your praise, for our lives which are committed into Your hand, and for our souls which are entrusted to You, and for Your miracles of every day with us, and for Your wonders and benefactions at all times— evening, morning and noon. (You are) The Beneficent One— for Your compassion is never withheld; And (You are) the Merciful One— for Your kindliness never ceases; we have always placed our hope in You
וְעַל־כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּֽנוּ תָּמִיד לְעוֹלָם וָעֶד: וְכֹל הַחַיִּים יוֹדֽוּךָ סֶּֽלָה וִיהַלְ֒לוּ אֶת־שִׁמְךָ בֶּאֱמֶת הָאֵ-ל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה: בָּרוּךְ אַתָּה יְ-הֹוָה הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת:
And for all the foregoing may Your Name, our King, constantly be blessed and extolled, forever and ever. And all the living shall thank You forever and praise Your Name with sincerity — the Almighty, Who is our deliverance and our help forever. Blessed are You, Hashem; Your Name is The Beneficent and You it is fitting to praise.
Gratitude is a core Jewish concept. Try to take a moment every day and remember what you have to be thankful for.