The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
At first glance, the Haftorah for Parshas Toldos appears to have limited connection to the Parsha. The first five verses contrast the relationships between Hashem and Jacob and Hashem and Esau. The prophet then rebukes the Kohanim and those that bring sub-optimal sacrifices and offerings, Lechem Megoal. Hilchos Kodshim requires an optimal sacrifice (HaMeula). This is a separate halacha from the prohibition against offering a Baal Mum, an animal with a deformity. The prophet continues to discuss the Kohen Gadol, referring to Aharon HaKohen, and Hashem’s covenant for life and peace with him.
What is the connection between the beginning of the Haftorah and its subsequent sections? One might suggest that indeed there is none; Haftorah requires we read a minimum of 21 verses so we simply continue from the conclusion of the relevant topic. However, the Gemara says Haftorah may be less than 21 verses if we read a complete topic. In fact, we read several Haftorot that are fewer than 21 verses. Apparently, Chazal noticed a connection between the various parts of our Haftorah and Parsha.
Jacob purchased the birthright from Esau. But what did it entail and require of the owner? The birthright obligates responsibility to act as the Kohen. Indeed, before the sin of the golden calf, the firstborn were designated to perform the Temple service. After the sin, Shevet Levi assumed the role of the firstborn. Hence, in the home of Isaac, Esau was the Kohen until Jacob purchased the birthright and assumed the associated responsibility.
Yalkut Shimoni quotes a midrash that when Jacob was wounded by the angel Michael [note: this midrash says Michael was the angel who battled Jacob, in order to show him that if he is capable of battling an angel to a standstill, he need not fear Esau. Yalkut also brings another midrash that it was the angel of Esau], Hashem said, “You are deforming My priest,” and Michael asked Rephael to help him heal Jacob. Michael, who is called the Kohen Shel Maalah, the priest upon high, is sent to heal the Kohen Shel Matah, the human priest, Jacob.
Rashi comments on the verse where Jacob demands Esau sell his birthright, “Michrah Kayom Es B’chorascha Li”: Jacob said the firstborn is obligated to offer sacrifices and serve as Kohen. This is a task that you, Esau, have no interest in, yet it is something that calls to me. Rashi comments on the verse “Hinei Anochi Holech Lamus” that Esau asked what benefit may one derive from this service? Jacob responded that, on the contrary, this service carries many restrictions and prohibitions with severe penalties for transgression.
For example, one performing the Avodah in a drunken state is punishable with death. Esau responded if that is the case, he will surely die because this service is incompatible with his life style. He rejected it and sold it to Jacob. Jacob strikes a deal to ensure that it will belong to him and his children. Hence, the concept of Kehuna, serving Hashem in the Temple, is emphasized in the Parsha.
To understand the Haftorah vis-à-vis the Parsha, we must understand the concept of Kehuna. The Kohanim were divided into 24 shifts. Kohanim worked only twice a year. What did the Kohanim, and the rest of Shevet Levi, do the rest of the year to deserve the Matnos Kehuna that they were granted? The primary task of Shevet Levi is to teach Torah to Bnei Yisrael. The Torah says “Yoru Mishpatecha L’Yaakov, Vtorascha L’Yisrael,” they will teach Your laws to Jacob and Your Torah to Israel. This precedes the obligation of Yasimu Ketorah B’apecha Vkhalil al Mizbechecha, to place incense and sacrifices on Your altar. The Torah refers to Sanhedrin and Chazal as Kohanim, for example, Uvasa El Hakohen Asher Yihye Bayamim Hahem, and you shall approach the Kohen in your time, where Kohen means the Chachamim of the generation. Another example is their role in guiding the king in writing a Sefer Torah, again indicating Chachamim. The Sanhedrin included Kohanim among its members.
The prophet describes the role of the Kohen (Malachi 2:6-7) as teacher of the people, who helps them return from sin, whose Torah knowledge is sought after. The prophet rebukes the Kohanim for behaving improperly. They were lax in guarding the Shulchan Hashem properly, allowing it to become a Shulchan Megoal, corrupt and defiled altar. The responsibility of teaching Torah goes beyond lectures. It obligates them to practice Chesed, to help those saturated with sin return to Hashem. A Kohen acting improperly when offering the Korbanos Hashem causes Chillul Hashem, desecration of Hashem’s name. The Kohen must teach the people the art of Hakravas Korban: to offer themselves as personal Korbanos to Hashem and to appreciate that experience. To do this, they must teach the people how to follow the ways of Hashem.
Ramban interprets Korban as self-sacrifice, each Jew should attempt to recreate Akeidas Yitzchak. For example, in Tefillos Yomim Noraim we ask Hashem to look at Afaro Shel Yitzchak, the ashes of Isaac. As Isaac was not sacrificed on the altar, why don’t we say that Hashem should look at the ashes of the ram that was brought in his place? Since Isaac was prepared to offer himself, he achieved the level of Korban. We ask Hashem to view the ashes as if they were from Isaac himself.
Why is this Haftorah relevant to Parshas Toldos? It would appear to be more relevant to Parshas Emor. Toldos introduces the concept of Kehuna vis-à-vis Bnei Yisrael. The Haftorah defines the program of Kehuna. Just as Shevet Levi are Kohanim to Klal Yisrael, the Jewish people are Kohanim for the world; our mission is to be Mamleches Kohanim V’goy Kadosh, to set an example of sanctity for others to follow.
The individual Kohen must teach the people the path of Torah and kindness. Likewise, Knesses Yisrael is obligated to teach the rest of the world the ways of Hashem. Chillul Hashem results when the Kohen defiles the Shulchan Hashem thus driving people away from Hashem. By purchasing the Kehuna, Jacob charged individual Kohanim to perform the Avodah appropriately, and Knesses Yisrael to perform its Avodah; teach the world about Chesed and sanctify the name of Hashem.
The prophet says (Malachi 1:4), “And your eyes shall see and you shall exclaim ‘let the glory of Hashem overflow the boundaries of Israel’.” The ultimate goal and mission of the Jewish people is that Hashem be recognized by all creation as King of the universe. The prophet warns if the Kohanim do not set the proper example and standard for Klal Yisrael, then the ultimate goal of spreading Hashem’s name to all creation cannot be realized.
The prophet rebukes the Kohanim for losing sight of their mission, instead acting in counter-productive ways that defile the name of Hashem. The Jew prays that Muktar Mugash Lishmi, ubiquitous offerings should be made to Hashem. Universal recognition of Hashem requires the Jew to act morally and ethically. However, if we defile the name of Hashem this can’t happen. The prophet (Malachi 2:4) emphasizes this covenant was given to Levi, however Levi represents the entire Jewish nation. Knesses Yisrael was entrusted with the Torah and mitzvos in order that they be the priests to the world and glorify Hashem’s name.
The theme of Parshas Toldos is Kehuna. Abraham was not granted Kehuna, as Malki Tzedek was the Kohen of his generation. Isaac received the gift of Kehuna through the Akeidah. Jacob purchased the rights to the Kehuna from Esau. The Parsha tells us the Kehuna passed from Isaac to Jacob, a Kehuna that carries a history of suffering, loneliness and self-sacrifice to sanctify the name of Hashem. The Haftorah reiterates this message and presents us with the program that the Kohanim must follow.
A recent Chai Lifeline Shabbaton in Edison exemplified the meaning of Mamleches Kohanim V’Goy Kadosh. Mi K’Amcha Yisrael are the only words that capture our pride and admiration for so many dedicated young people giving of their time and neshamot to others.
