bp-p138-m01 · bereishit 27:4
יצחק חשב שעשו עוסק בציד ועניני עולם הזה בשביל להחזיק את יעקב, את הלומדי תורה
Isaac thought that Esau engaged in hunting and the affairs of this world in order to support Jacob, those who study Torah.
"וַעֲשֵׂה לִי מַטְעַמִּים כַּאֲשֶׁר אָהַבְתִּי" וְגוּ׳ "בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי בְּטֶרֶם אָמוּת"
"And make me delicacies, as I love," etc., "so that my soul may bless you before I die."
(כ״ז, ד)
(Genesis 27:4)
לִכְאוֹרָה הַדָּבָר פֶּלֶא, אֵיךְ טָעָה יִצְחָק אָבִינוּ לֶאֱהֹב אֶת עֵשָׂו הָרָשָׁע עַד שֶׁרָצָה לְבָרְכוֹ. וַאֲפִלּוּ אִם הִטְעָה אוֹתוֹ עֵשָׂו, עַל כָּל פָּנִים בְּוַדַּאי הָיָה יוֹדֵעַ שֶׁיַּעֲקֹב צַדִּיק מִמֶּנּוּ הַרְבֵּה, כִּי הָיָה אִישׁ תָּם יֹשֵׁב אֹהָלִים, וְלֹא תְהָא כֹּהֶנֶת כְּפוּנְדָּקִית, עַל כָּל פָּנִים הָיָה רָאוּי לְבָרֵךְ אֶת יַעֲקֹב הַצַּדִּיק תְּחִלָּה בַּבְּכֹרָה.
At first sight the matter is astonishing: how did Isaac our father err in loving the wicked Esau, to the point that he wished to bless him? And even if Esau deceived him, at any rate he certainly knew that Jacob was far more righteous than he, for he was a wholesome man dwelling in tents, and a priestess should not be treated like an innkeeper. At any rate it was fitting to bless Jacob the righteous one first with the birthright.
אַךְ בֶּאֱמֶת בְּוַדַּאי יָדַע יִצְחָק אָבִינוּ שֶׁחֶלְקוֹ שֶׁל יַעֲקֹב הוּא בַּתּוֹרָה וּתְפִלָּה וַעֲבוֹדַת ה׳, וְחֶלְקוֹ שֶׁל עֵשָׂו הוּא רְדִיפַת הָעוֹלָם הַזֶּה, כִּי הָיָה יוֹדֵעַ צַיִד אִישׁ שָׂדֶה, אַךְ עֵשָׂו הָרָשָׁע הִטְעָה אֶת אָבִיו עַד שֶׁסָּבַר שֶׁגַּם הוּא חָפֵץ בְּהַתַּכְלִית וְאוֹהֵב לוֹמְדֵי תּוֹרָה וְרוֹצֶה לְהַחֲזִיק אוֹתָם.
But in truth Isaac our father certainly knew that Jacob's portion was Torah and prayer and the service of Hashem, and Esau's portion was pursuit of this world, for he was a skilled hunter, a man of the field. But the wicked Esau deceived his father until he thought that he too desired the ultimate purpose and loved those who study Torah and wished to support them.
כִּי בֶּאֱמֶת עֵשָׂו הָרָשָׁע, אַף עַל פִּי שֶׁחֶלְקוֹ הָיָה הָעוֹלָם הַזֶּה הַגַּשְׁמִי וְלֹא לִשָּׂא עָלָיו עֹל תּוֹרָה וּמִצְווֹת, אַף עַל פִּי כֵן אִם הָיָה רוֹצֶה הָיָה יָכוֹל לִהְיוֹת מֶרְכָּבָה אֶל הַקְּדֻשָּׁה, אִם הָיָה אוֹהֵב אֶת יַעֲקֹב, כִּי הָיָה רָאוּי לוֹ לְהַחֲזִיק אֶת יַעֲקֹב וְלַעֲמֹל וְלַעֲבֹד כָּל יָמָיו בִּשְׁבִיל יַעֲקֹב אָחִיו כְּדֵי לְהַחֲזִיקוֹ שֶׁיּוּכַל לַעֲסֹק בַּתּוֹרָה כְּמוֹ זְבוּלוּן וְיִשָּׂשׂכָר שֶׁנֶּאֱמַר עָלָיו "שְׂמַח זְבוּלוּן וְכוּ׳".
For in truth the wicked Esau, although his portion was this material world and not taking upon himself the yoke of Torah and mitzvos, nevertheless, had he wished, he could have become a vehicle for holiness if he had loved Jacob. For it was fitting for him to support Jacob and toil and work all his days for Jacob his brother, in order to support him so that he could occupy himself with Torah, like Zebulun and Issachar, of whom it is said: "Rejoice, Zebulun," etc.
כִּי בֶּאֱמֶת זֶהוּ עִקַּר הַתַּכְלִית שֶׁל הַהֲמוֹן עַם אֲנָשִׁים פְּשׁוּטִים שֶׁאֵינָם עוֹסְקִים בַּתּוֹרָה וְעוֹסְקִים בְּפַרְנָסָה וּמַשָּׂא וּמַתָּן וְל״ט מְלָאכוֹת, הֵם צְרִיכִים לְהִשְׁתַּדֵּל בְּכָל כֹּחָם לְהַחֲזִיק לוֹמְדֵי תוֹרָה הַכְּשֵׁרִים, וְזֶה עִקַּר הַתַּכְלִית שֶׁלָּהֶם, כִּי עַל יְדֵי זֶה נִכְלָל עֲשִׂיָּה בְּרָצוֹן, כִּי הַתּוֹרָה הִיא בְּחִינַת רָצוֹן וְהֵם עוֹסְקִים בַּעֲשִׂיָּה, דְּהַיְנוּ בַּעֲשִׂיַּת הַמַּשָּׂא וּמַתָּן וְל״ט מְלָאכוֹת, וְעַל יְדֵי שֶׁהֵם מַחֲזִיקִים הַתַּלְמִידֵי חֲכָמִים מֵהַמַּשָּׂא וּמַתָּן שֶׁלָּהֶם עַל יְדֵי זֶה נִכְלָל עֲשִׂיָּה בְּרָצוֹן, שֶׁזֶּהוּ עִקַּר הַתַּכְלִית.
For in truth this is the principal ultimate purpose of the masses, ordinary people who do not occupy themselves with Torah and do occupy themselves with a livelihood, commerce, and the thirty-nine labors: they must strive with all their strength to support worthy Torah scholars, and this is their principal ultimate purpose. For through this action is included in will, for Torah is the aspect of will, and they occupy themselves with action, that is, with conducting commerce and the thirty-nine labors; and through their supporting Torah scholars from their commerce, through this action is included in will, which is the principal ultimate purpose.
וְעֵשָׂו הָרָשָׁע הִטְעָה אֶת אָבִיו בְּרַמָּאוּת גָּדוֹל עַד שֶׁסָּבַר שֶׁהוּא אוֹחֵז בְּמִדָּה זוֹ שֶׁהוּא אוֹהֵב תַּלְמִידֵי חֲכָמִים וְרוֹצֶה לְהַחֲזִיקָם. וְזֶהוּ "וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו". וְתַרְגּוּמוֹ, אֲרֵי מִצֵּידֵיהּ הֲוָה אָכִיל, וְהַדָּבָר תָּמוּהַּ שֶׁצַּדִּיק כְּמוֹ יִצְחָק אָבִינוּ יֶאֱהַב אֶת הָרָשָׁע בִּשְׁבִיל שֶׁנּוֹתֵן לוֹ לֶאֱכֹל.
And the wicked Esau deceived his father with great deceit until he thought that he held to this trait, that he loved Torah scholars and wished to support them. And this is: "And Isaac loved Esau, for game was in his mouth." And its Targum is: "For he would eat from his hunting." And the matter is astonishing, that a righteous man like Isaac our father should love the wicked man because he gives him food to eat.
אַךְ בֶּאֱמֶת עִקַּר אַהֲבָתוֹ הָיָה, כִּי סָבַר שֶׁעֵשָׂו הָרָשָׁע אוֹהֵב אֶת הַתַּלְמִיד חָכָם וְרוֹצֶה לְהַחֲזִיקוֹ. וְעַל כֵּן הָיָה אוֹהֲבוֹ בִּשְׁבִיל הָאֲכִילָה שֶׁנָּתַן לוֹ, שֶׁעַל יְדֵי זֶה סָבַר שֶׁרוֹצֶה לְהַחֲזִיק אֶת הַתַּלְמִיד חָכָם, שֶׁזֶּהוּ עִקַּר הַתַּכְלִית שֶׁל עֵשָׂו אִם הָיָה עוֹשֶׂה זֹאת בֶּאֱמֶת.
But in truth his principal love was because he thought that the wicked Esau loved the Torah scholar and wished to support him. And therefore he loved him because of the food he gave him, through which he thought that he wished to support the Torah scholar, which would have been Esau's principal ultimate purpose had he truly done this.
וְזֶה שֶׁהָיָה מְרַמֶּה אוֹתוֹ וְשָׁאַל לוֹ, אַבָּא, אֵיךְ מְעַשְּׂרִין אֶת הַמֶּלַח וְאֶת הַתֶּבֶן. כִּי תְּרוּמוֹת וּמַעַשְׂרוֹת שֶׁנּוֹתְנִין לְכֹהֵן הוּא בְּחִינַת צְדָקָה נִדְבַת לֵב שֶׁנּוֹתְנִין לַכֹּהֲנִים חֵלֶף עֲבוֹדָתָם אֲשֶׁר הֵם עוֹבְדִים בְּאֹהֶל מוֹעֵד, שֶׁהוּא בְּחִינַת צְדָקָה שֶׁנּוֹתְנִין לְהַתַּלְמִיד חָכָם שֶׁנִּקְרָא כֹּהֵן הָעוֹסֵק בַּעֲבוֹדַת ה׳ יִתְבָּרַךְ וְכוּ׳. וְעַל כֵּן עֵשָׂו שֶׁהָיָה מְרַמֶּה אֶת אָבִיו עַד שֶׁסָּבַר שֶׁהוּא רוֹצֶה לְהַחֲזִיק הַתַּלְמִיד חָכָם עַל כֵּן שָׁאַל אוֹתוֹ, אַבָּא, אֵיךְ מְעַשְּׂרִין וְכוּ׳. כְּאִלּוּ הוּא חָפֵץ לְהַרְבּוֹת בִּצְדָקָה בִּתְרוּמוֹת וּמַעַשְׂרוֹת עַד שֶׁמִּסְתַּפֵּק אֲפִלּוּ אִם לְהַפְרִישׁ מַעַשְׂרוֹת מִתֶּבֶן וּמֶלַח.
And this [is the meaning of] his deceiving [his father] and asking him: Father, how does one tithe salt and straw? For the priestly gifts and tithes that are given to a priest are the aspect of charity, a gift of the heart that one gives to the priests in return for their service that they perform in the Tent of Meeting, which is the aspect of charity that one gives to the Torah scholar, who is called a priest, who occupies himself with the service of Hashem, blessed be He, etc. And therefore Esau, who deceived his father until [his father] thought that [Esau] wished to support the Torah scholar, therefore asked him: Father, how does one tithe, etc.? As though he desired to increase charity, priestly gifts and tithes, to the point that he was even uncertain whether to separate tithes from straw and salt.
אֲבָל בֶּאֱמֶת כָּל זֶה הָיָה רַמָּאוּת כִּי אַדְרַבָּא, לֹא דַּי שֶׁלֹּא רָצָה לְהַחֲזִיק אֶת יַעֲקֹב אָחִיו הַצַּדִּיק, אַף גַּם אַדְרַבָּא הָיָה שׂוֹנֵא גָּדוֹל לְהַצַּדִּיק יַעֲקֹב.
But in truth all this was deceit, for on the contrary, not only did he not wish to support Jacob his righteous brother, but moreover, on the contrary, he was a great hater of Jacob the righteous one.
בשביל זה רצה לברכו בשפע גשמי, שיוכל להחזיק את העוסקי תורה
For this reason he wished to bless him with material abundance, so that he could support those who occupy themselves with Torah.
וּמֵחֲמַת הָרַמָּאוּת הַזֶּה שֶׁהִטְעָה אֶת אָבִיו עַל כֵּן רָצָה יִצְחָק לְבָרְכוֹ, דְּהַיְנוּ שֶׁרָצָה לִתֵּן לוֹ שֶׁפַע הַפַּרְנָסָה בָּעוֹלָם הַזֶּה, כְּמוֹ שֶׁכָּתוּב "וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ". שֶׁזֹּאת הַבְּרָכָה רָצָה לְבָרֵךְ אֶת עֵשָׂו הָרָשָׁע, כִּי סָבַר שֶׁהוּא רוֹצֶה לַעֲסֹק בַּעֲבוֹדַת הַשָּׂדֶה בְּל״ט מְלָאכוֹת וּלְהַחֲזִיק אֶת אָחִיו הַתַּלְמִיד חָכָם, עַל כֵּן אָמַר שֶׁטּוֹב לְבָרֵךְ אוֹתוֹ בִּבְרָכָה זוֹ כְּדֵי שֶׁיַּעֲסֹק בַּעֲבוֹדַת הַשָּׂדֶה וְיַחֲזִיק אֶת אָחִיו הַתַּלְמִיד חָכָם.
And because of this deceit by which he deceived his father, therefore Isaac wished to bless him, that is, he wished to give him an abundance of livelihood in this world, as it is written: "And God shall give you of the dew of heaven and of the fatness of the earth." It was with this blessing that he wished to bless the wicked Esau, for he thought that he wished to occupy himself with the work of the field, with the thirty-nine labors, and support his brother the Torah scholar. Therefore he said that it was good to bless him with this blessing so that he would occupy himself with the work of the field and support his brother the Torah scholar.
כִּי יַעֲקֹב אֵין צָרִיךְ כְּלָל לִבְרָכָה זֹאת, כִּי הוּא אֵינוֹ צָרִיךְ לַעֲסֹק בְּשׁוּם עֵסֶק כְּלָל רַק בַּתּוֹרָה וַעֲבוֹדַת ה׳ וְעֵשָׂו אָחִיו יַחֲזִיק אוֹתוֹ. כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד בֶּאֱמֶת שֶׁיְּקֻיַּם "וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְכוּ׳", כִּי עִקַּר הַתַּכְלִית שֶׁלָּהֶם הוּא לְהַחֲזִיק אֶת יִשְׂרָאֵל שֶׁיּוּכְלוּ לַעֲסֹק בַּתּוֹרָה וַעֲבוֹדַת ה׳ יִתְבָּרַךְ.
For Jacob has no need at all of this blessing, for he has no need to occupy himself with any business at all, only with Torah and the service of Hashem, and Esau his brother will support him, as it will truly be in the future, when "And strangers will stand and tend your flocks," etc., will be fulfilled, for their principal ultimate purpose is to support Israel so that they can occupy themselves with Torah and the service of Hashem, blessed be He.
וְעַל כֵּן אָמַר יִצְחָק, "הָבִיאָה לִי צַיִד וְאֹכֵלָה וְכוּ׳", כִּי דַּיְקָא עַל יְדֵי זֶה שֶׁיָּבִיא לוֹ צַיִד לֶאֱכֹל לְהַחֲזִיק הַתַּלְמִיד חָכָם, עַל יְדֵי זֶה יְקַבֵּל הַבְּרָכוֹת, כִּי בְּוַדַּאי אִם הָיָה עֵשָׂו רוֹצֶה בְּכָךְ בֶּאֱמֶת שֶׁהוּא יַעֲבֹד בַּעֲבוֹדַת הַשָּׂדֶה וְיַחֲזִיק אֶת יַעֲקֹב אָחִיו הַתַּלְמִיד חָכָם, בְּוַדַּאי הָיָה מַגִּיעַ לוֹ הַבְּרָכָה בִּזְכוּת יַעֲקֹב כְּדֵי שֶׁיּוּכַל לְהַחֲזִיק אוֹתוֹ, אֲבָל בֶּאֱמֶת הָרָשָׁע בְּחִינַת עֵשָׂו אֵינוֹ חָפֵץ בָּזֶה כְּלָל, רַק רוֹצֶה לְקַבֵּל הַבְּרָכוֹת בִּשְׁבִיל תַּאֲווֹת לִבּוֹ הָרַע כְּדֵי שֶׁיּוּכַל לְמַלְּאוֹת כָּל תַּאֲווֹתָיו, וְאַדְרַבָּא רוֹצֶה לִרְדֹּף חַס וְשָׁלוֹם אֶת הַצַּדִּיק אָחִיו.
And therefore Isaac said: "Bring me game, and I shall eat," etc., for specifically through his bringing him game to eat, to support the Torah scholar, through this he would receive the blessings. For certainly, had Esau truly wished for this, that he would work in the work of the field and support Jacob his brother the Torah scholar, certainly the blessing would have been due to him by Jacob's merit, so that he could support him. But in truth the wicked man, the aspect of Esau, has no desire for this at all; he only wishes to receive the blessings for the desires of his evil heart, so that he can fulfill all his desires; and on the contrary, he wishes to persecute, God forbid, the righteous one, his brother.
"וְרִבְקָה שֹׁמַעַת בְּדַבֵּר יִצְחָק", כִּי רִבְקָה
"And Rebecca was listening as Isaac spoke," for Rebecca
יָדְעָה כָּל זֹאת הֵיטֵב שֶׁעֵשָׂו הוּא רָשָׁע גָּמוּר וְכַוָּנָתוֹ לְהָרַע, עַל כֵּן שָׁלְחָה אֶת יַעֲקֹב לְקַבֵּל הַבְּרָכוֹת בְּרַמָּאוּת מֵאָבִיו, כִּי יַעֲקֹב הַצַּדִּיק אִי אֶפְשָׁר לוֹ לְקַבֵּל הַבְּרָכוֹת שֶׁהֵם שֶׁפַע הַפַּרְנָסָה בָּעוֹלָם הַזֶּה כִּי אִם עַל יְדֵי רַמָּאוּת הַזֹּאת, שֶׁמֻּכְרָח לְהַלְבִּישׁ אֶת עַצְמוֹ בִּבְחִינַת עֲשִׂיָּה גַּשְׁמִיּוֹת שֶׁהוּא בְּחִינַת עֵשָׂו כְּדֵי שֶׁיּוּכַל לְקַבֵּל פַּרְנָסָה. וְזֶהוּ שֶׁהִלְבִּישָׁה אוֹתוֹ בִּלְבוּשֵׁי עֵשָׂו וְלֹא הִכִּירוֹ, ׳כִּי הָיוּ יָדָיו כִּידֵי עֵשָׂו אָחִיו שְׂעִרֹת וַיְבָרְכֵהוּ׳.
knew all this well, that Esau was completely wicked and his intention was to do harm; therefore she sent Jacob to receive the blessings from his father by deceit. For Jacob the righteous one cannot receive the blessings, which are the abundance of livelihood in this world, except through this deceit: he is compelled to clothe himself in the aspect of material action, which is the aspect of Esau, so that he can receive a livelihood. And this [is the meaning of] her clothing him in Esau's garments and [Isaac's] not recognizing him, "for his hands were hairy like the hands of Esau his brother, and he blessed him."
כִּי בֶּאֱמֶת יַעֲקֹב בְּשָׁרְשׁוֹ רָחוֹק מִפַּרְנָסָה גַּשְׁמִיּוֹת כִּי חֶלְקוֹ רַק תּוֹרָה וּמִצְווֹת בְּחִינַת הֶאָרַת הָרָצוֹן שֶׁהוּא הֵפֶךְ עֲשִׂיָּה גַּשְׁמִיּוֹת. וּבֶאֱמֶת לֶעָתִיד כְּשֶׁיָּבוֹא מָשִׁיחַ בִּמְהֵרָה בְיָמֵינוּ לֹא יַעַסְקוּ יִשְׂרָאֵל בְּשׁוּם עֵסֶק, כִּי יִתְקַיֵּם "וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְכוּ׳".
For in truth Jacob at his root is far from material livelihood, for his portion is only Torah and mitzvos, the aspect of the illumination of will, which is the opposite of material action. And in truth, in the future, when Mashiach comes, speedily in our days, Israel will not occupy themselves with any business, for "And strangers will stand and tend your flocks," etc., will be fulfilled.
וְעַל כֵּן אִם הָיָה יַעֲקֹב נִכְנָס לְיִצְחָק בְּלִי לְבוּשֵׁי עֵשָׂו וְהָיָה מְבַקְשׁוֹ שֶׁיְּבָרְכוֹ שֶׁיִּתֵּן לוֹ ה׳ יִתְבָּרַךְ שֶׁפַע וְהַצְלָחָה בְּעִסְקֵי פַּרְנָסָתוֹ, לֹא הָיָה יִצְחָק מְרֻצֶּה לָזֶה, כִּי הָיָה אוֹמֵר לוֹ לָמָּה לְךָ לַחֲשֹׁב פַּרְנָסָה כְּלָל, כִּי אַתָּה צָרִיךְ רַק לַעֲסֹק בַּתּוֹרָה וּתְפִלָּה, וּפַרְנָסָתוֹ תִּהְיֶה נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, וְהֵם צְרִיכִים לְבַקֵּשׁ עַל פַּרְנָסָה כְּדֵי לְהַחֲזִיק אוֹתְךָ, כִּי זֶה עִקַּר הַתַּכְלִית שֶׁלָּהֶם, אֲבָל אַתָּה צָרִיךְ לִהְיוֹת רַק יוֹשֵׁב אֹהֶל וְלִבְלִי לַחֲשֹׁב שׁוּם פַּרְנָסָה כְּלָל.
And therefore, had Jacob entered Isaac's presence without Esau's garments and asked him to bless him, that Hashem, blessed be He, give him abundance and success in the affairs of his livelihood, Isaac would not have consented to this, for he would have said to him: Why should you think about livelihood at all? For you need only occupy yourself with Torah and prayer, and his livelihood will be provided through others, and they must ask for livelihood in order to support you, for this is their principal ultimate purpose. But you must only dwell in the tent, without thinking about any livelihood at all.
כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד בֶּאֱמֶת שֶׁיִּתְקַיֵּם, "וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְכוּ׳". וְכוּ׳ וְיִצְחָק אָבִינוּ רָצָה שֶׁיִּתְנַהֵג הָעוֹלָם תֵּכֶף בִּבְחִינָה זוֹ בִּבְחִינַת ׳וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְכוּ׳׳. וְעַל כֵּן לֹא הָיָה מְרֻצֶּה לְבָרֵךְ אֶת יַעֲקֹב בְּטַל וּמָטָר בִּשְׁבִיל פַּרְנָסָה, כִּי פַּרְנָסָתוֹ תִּהְיֶה נַעֲשֵׂית עַל יְדֵי אֲחֵרִים וְלָמָּה לוֹ לַחֲשֹׁב כְּלָל צָרְכֵי טַל וּמָטָר גַּשְׁמִיִּים שֶׁהֵם בִּשְׁבִיל עֲבוֹדַת הַשָּׂדֶה שֶׁאֵין שַׁיָּךְ לוֹ כְּלָל, רַק אוֹתָן שֶׁיַּעַסְקוּ בְּפַרְנָסָתוֹ הֵם יְקַבְּלוּ הַבְּרָכָה הַזֹּאת בִּזְכוּת יַעֲקֹב כְּדֵי שֶׁיּוּכְלוּ לְהַחֲזִיק אוֹתוֹ וְכַנַּ״ל.
[This is] as it will truly be in the future, when "And strangers will stand and tend your flocks," etc., will be fulfilled, etc. And Isaac our father wished the world to conduct itself immediately in this aspect, in the aspect of "And strangers will stand and tend your flocks," etc. And therefore he did not consent to bless Jacob with dew and rain for livelihood, for his livelihood would be provided through others, and why should he think at all about the needs for material dew and rain, which are for work of the field, which is not relevant to him at all? Only those who will occupy themselves with his livelihood will receive this blessing by Jacob's merit, so that they can support him, and as above.
אֲבָל בֶּאֱמֶת אָז עֲדַיִן לֹא נִזְדַּכֵּךְ וְלֹא נִטְהַר הָעוֹלָם לְגַמְרֵי מִזֻּהֲמַת הַנָּחָשׁ שֶׁנִּמְשַׁךְ עַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן. וְנִתְדַּבֵּק אָז תֹּקֶף זֻהֲמַת הַנָּחָשׁ בְּעֵשָׂו הָרָשָׁע עַל יְדֵי מַעֲשָׂיו הָרָעִים. עַד שֶׁנַּעֲשָׂה שׂוֹנֵא לְאָחִיו הַצַּדִּיק יַעֲקֹב, וְלֹא הָיָה רוֹצֶה לְהַחֲזִיקוֹ כְּלָל, אַדְרַבָּא, רָצָה לִרְדֹּף אוֹתוֹ וְלֹא הָיָה חָפֵץ לְקַבֵּל בִּרְכַּת הַפַּרְנָסָה גַּשְׁמִיּוֹת כִּי אִם בִּשְׁבִיל עַצְמוֹ וְתַאֲווֹתוֹ לְמַלְּאוֹת תַּאֲווֹת בִּטְנוֹ וּכְדֵי לִרְדֹּף יוֹתֵר אֶת יַעֲקֹב.
But in truth, at that time the world had not yet been refined or completely purified of the serpent's impurity that was drawn through the sin of Adam the first man. And at that time the intensity of the serpent's impurity clung to the wicked Esau through his evil deeds, until he became a hater of his righteous brother Jacob, and had no wish to support him at all; on the contrary, he wished to persecute him. And he had no desire to receive the blessing of material livelihood except for himself and his desire, to fulfill the desires of his belly and in order to persecute Jacob still more.
וְעָלָיו נֶאֱמַר "וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ וְלֹא חָפֵץ בִּבְרָכָה וַתִּרְחַק מִמֶּנּוּ". כִּי הָיָה אוֹהֵב קְלָלָה שֶׁהוּא הַקְּלָלוֹת שֶׁנִּתְקַלֵּל מֵחֵטְא אָדָם הָרִאשׁוֹן ל״ט קְלָלוֹת שֶׁהֵם בְּחִינַת ל״ט מְלָאכוֹת גַּשְׁמִיּוֹת בְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם וְכוּ׳. וְהוּא אָהַב קְלָלָה זֹאת כִּי בָּחַר זֹאת לְחֶלְקוֹ כִּי הָיָה אִישׁ שָׂדֶה. וְלֹא חָפֵץ בִּבְרָכָה כְּלָל, כִּי לֹא הָיָה חָפֵץ כְּלָל לִהְיוֹת מֶרְכָּבָה לְיַעֲקֹב לְהַחֲזִיק אוֹתוֹ כְּדֵי לְהִכָּלֵל בִּבְרָכָה, וְעַל יְדֵי זֶה בֶּאֱמֶת וַתִּרְחַק מִמֶּנּוּ הַבְּרָכָה, כִּי יַעֲקֹב קִבֵּל כָּל הַבְּרָכוֹת.
And of him it is said: "And he loved a curse, and it came upon him; and he had no desire for blessing, and it drew far from him." For he loved a curse, which is the curses with which one was cursed because of the sin of Adam the first man: thirty-nine curses, which are the aspect of the thirty-nine material labors, the aspect of "In sorrow you shall eat it," "By the sweat of your brow you shall eat bread," etc. And he loved this curse, for he chose this as his portion, for he was a man of the field. And he had no desire for blessing at all, for he had no desire at all to be a vehicle for Jacob, to support him in order to be included in blessing; and through this the blessing truly drew far from him, for Jacob received all the blessings.
כִּי כָּל זְמַן שֶׁלֹּא נִתְתַּקֵּן עֲדַיִן זֻהֲמַת הַנָּחָשׁ לְגַמְרֵי וְאֵין הֶהָמוֹן עַם הָעוֹסְקִים בִּמְלָאכוֹת וּמַשָּׂא וּמַתָּן מַחֲזִיקִים אֶת הַתַּלְמִידֵי חֲכָמִים, כְּמוֹ כֵן צְרִיכִין עֲדַיִן לַעֲסֹק בִּמְלָאכוֹת וּמַשָּׂא וּמַתָּן, כִּי כְּפִי מַה שֶׁמַּרְבִּין יִשְׂרָאֵל בִּצְדָקָה. וְעִקַּר הַצְּדָקָה לְהַחֲזִיק תַּלְמִידֵי חֲכָמִים כְּמוֹ כֵן הֵם דּוֹחִין זֻהֲמַת הַנָּחָשׁ בְּחִינַת ל״ט מְלָאכוֹת וְנִתְמַעֲטִין הַטְּרָדוֹת וְהָעֲסָקִים.
For as long as the serpent's impurity has not yet been completely rectified and the masses who occupy themselves with labors and commerce do not support Torah scholars, to that extent one must still occupy oneself with labors and commerce. For to the extent that Israel increase charity—and the principal charity is to support Torah scholars—to that extent they repel the serpent's impurity, the aspect of the thirty-nine labors, and the distractions and business affairs diminish.
כִּי אֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן וּמְלָאכוֹת לָאו הַכֹּל שָׁוֶה, כִּי לִפְעָמִים הַפַּרְנָסָה בָּאָה בְּנָקֵל בְּסִבָּה קַלָּה בְּלִי יְגִיעָה רַבָּה וְלִפְעָמִים צְרִיכָה יְגִיעָה גְּדוֹלָה וְהַשָּׂכָר מֻעָט. וְהַכֹּל כְּפִי זְכוּת הַצְּדָקָה שֶׁעַל יָדָהּ נִדְחֶה זֻהֲמַת הַנָּחָשׁ ל״ט מְלָאכוֹת וּכְמוֹ כֵן נִתְמַעֵט הָעֵסֶק. עַד לֶעָתִיד שֶׁיְּקֻיַּם, "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה", אָז יִתְגַּלֶּה הָרָצוֹן וְאָז לֹא נִצְטָרֵךְ לַעֲסֹק בְּשׁוּם עֵסֶק וּמְלָאכוֹת כְּלָל, כִּי נִתְקַיֵּם, וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְכוּ׳. אֲבָל עַכְשָׁו כָּל זְמַן שֶׁאֵין זוֹכִין לָזֶה צְרִיכִים גַּם יִשְׂרָאֵל לַעֲסֹק בְּאֵיזֶה עֵסֶק וּמַשָּׂא וּמַתָּן כְּדֵי לְהַמְשִׁיךְ פַּרְנָסָה וְכַנַּ״ל.
For even for one who occupies himself with commerce and labors, not everything is equal, for sometimes livelihood comes easily, through a slight cause, without much toil, and sometimes great toil is required and the earnings are small. And everything is according to the merit of charity, through which the serpent's impurity, the thirty-nine labors, is repelled, and to that extent business diminishes, until the future, when "Zion will be redeemed through justice, and those who return to her through charity" will be fulfilled; then will will be revealed, and then we will not need to occupy ourselves with any business or labors at all, for "And strangers will stand and tend your flocks," etc., was fulfilled. But now, as long as we do not merit this, Israel too must occupy themselves with some business and commerce in order to draw livelihood, and as above.
וְזֶהוּ בְּחִינַת מַה שֶׁיַּעֲקֹב אָבִינוּ הִתְלַבֵּשׁ עַצְמוֹ בִּלְבוּשֵׁי עֵשָׂו כְּדֵי לְקַבֵּל הַבְּרָכָה מֵאָבִיו שֶׁהִיא בִּרְכַּת טַל וּמָטָר בִּשְׁבִיל פַּרְנָסָה, כִּי עֵשָׂו הוּא בְּחִינַת עֲשִׂיָּה גַּשְׁמִיּוֹת, בְּחִינַת ל״ט מְלָאכוֹת כַּנַּ״ל. וְיַעֲקֹב הוּא בֶּאֱמֶת רָחוֹק מִזֶּה, כִּי הוּא בִּבְחִינַת רָצוֹן כַּנַּ״ל, אֲבָל מֵחֲמַת שֶׁאֵין הָעוֹלָם מְתֻקָּן וְאֵין הָרָשָׁע רוֹצֶה לְהַחֲזִיק הַצַּדִּיק, עַל כֵּן צְרִיכִים גַּם יִשְׂרָאֵל הַכְּשֵׁרִים שֶׁהֵם בְּחִינַת יַעֲקֹב לְהִתְלַבֵּשׁ בִּלְבוּשֵׁי עֵשָׂו בַּעֲשִׂיּוֹת גַּשְׁמִיּוֹת שֶׁהֵם עִסְקֵי מַשָּׂא וּמַתָּן וְל״ט מְלָאכוֹת בִּשְׁבִיל לְהַמְשִׁיךְ פַּרְנָסָה.
And this is the aspect of Jacob our father's clothing himself in Esau's garments in order to receive the blessing from his father, which is the blessing of dew and rain for livelihood, for Esau is the aspect of material action, the aspect of the thirty-nine labors, as above. And Jacob is truly far from this, for he is in the aspect of will, as above. But because the world is not rectified and the wicked man does not wish to support the righteous one, therefore worthy Israelites too, who are in the aspect of Jacob, must clothe themselves in Esau's garments, in material activities, which are the affairs of commerce and the thirty-nine labors, in order to draw livelihood.
(הלכות ערב הלכה ג׳ אות כ״א)
(Likutay Halachos, Halachos of the Guarantor, Halacha 3, item 21)
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