Parashat Toledot tells of the birth of Yaakov and Esav, describing the latter as “admoni,” or “reddish” (25:25).  Rashi, based on a number of Midrashic sources, writes that Esav’s reddish complexion at birth reflected his violent nature, as red symbolizes bloodshed.

    We read in Parashat Toledot of Esav’s “sale” of the birthright to Yaakov, his younger twin.  The Torah relates that Esav returned home famished and weary from the hunt, and found Yaakov preparing a lentil stew. Esav begged his brother for some food, and Yaakov agreed only after Esav promised on oath to relinquish the birthright to him.

     Toward the beginning of Parashat Toledot, we read of the difficulties Rivka endured during her pregnancy, in response to which she went “to seek out the Lord” (“li-drosh et Hashem” – 25:22).  Rashi explains this to mean that she consulted with Shem, a prophet at the time, who told her that she had conceived twins, who will produce two large nations.  The Torah does not record any further measures taken by Rivka, indicating that she was satisfied with and consoled by the prophetic message she had received.

            Parashat Toledot tells of the experiences of Yitzchak, including the two prophecies that he received from God.  The first occurs as Yitzchak is forced to relocate due to the harsh drought that gripped the region of Canaan.  God appears to Yitzchak and commands him to settle in the Philistine region of Gerar rather than move further south to Egypt (26:2-3).  Yitzchak beholds a second prophecy later, after he was driven out of Gerar and struggled with the Pelishtim who contested his rights to the wells he dug.  In this prophecy, God reassures Yitzchak and reaffirms the promise tha

      Parashat Toledot tells the famous story of the blessing that Yitzchak sought to confer upon Esav.  Rivka heard of her husband’s plan, and persuaded Yaakov to disguise as his brother and receive the blessings in his stead.  As Yitzchak had instructed Esav to hunt an animal and prepare him a meat meal before receiving his blessing, Rivka, in preparing Yaakov for his ruse, told him to bring two goats which she then prepared as meat for Yitzchak (27:9).

      Parashat Toledot tells the perplexing story of Yaakov’s “purchase” of the bekhora (“birthright”) from his older twin, Esav.  In relating this incident, the Torah does not clarify what exactly the birthright entailed, which rights or privileges Yaakov acquired that day from his brother.  Rashi (25:31), based on the Midrash (Bereishit Rabba 63:13), explains that Yaakov sought to acquire the rights to offer sacrifices.  Back then, the privilege of performing the avoda(sacrificial rites) was granted to the firstborn, and thus Esav was naturally assigned to this

        Towards the beginning of Parashat Toledot we read of Esav's "sale" of his birthright to Yaakov in exchange for food.  In narrating this incident, the Torah offers us a glimpse into Esav's thought-process as he agrees to this transaction: "Behold, I am going to do die; for what do I need the birthright?" (25:32).  The commentators offer different approaches in explaining Esav's intent in this remark.  Rashi explains this comment as a reference to the numerous and demanding laws governing the sacrificial service, the responsibility towards which were to fall on the shoulders of the el

How did God's evident protection over Avraham and Yitzchak impact upon Avimelekh's attitude towards Yitzchak?

            The Torah tells towards the beginning of Parashat Toledot that Yitzchak loved his older son, Esav, "ki tzayid be-fiv" (literally, "for there was game in his mouth" – 25:28).  According to most commentators, the phrase "his mouth" refers to the mouth of Yitzchak.  Thus, for example, Targum Onkelos, Ibn Ezra and others explain that Yitzchak developed a particular affinity for Esav because Esav would bring him meat from the hunt.  According to Rashi, the term tzayid refers not to actual hunting, but rather to deception.  In his view, Yitzchak preferred Es

    Towards the beginning of Parashat Toledot, we read of Rivka's difficulties during her pregnancy, in response to which "she went to seek out the Lord" (25:22).  Where exactly did she go, and what was she "seeking"?