Podcasts about parashat toldot

Send us a textPastor Joshua reads Parashat Toldot, Genesis 25:19-28:9, which begins the story of Isaac's family, including sons Jacob and Esau.

Amazing comments on parashat Toldot by Rabbi Benjamin Lavian

نظریه توراتنو هقدوشا در مورد رفتار پدر با پسرش

نکاتی گوناگون و دانستنی از پاراشای تولدوت תולדות Amazing comments on parashat Toldot

Rav Segal explica uma parashá segundo o Rav Kook.

What if one of the Torah's greatest heroes was actually its most scandalous trickster? In this episode of Madlik Disruptive Torah, Geoffrey Stern and Adam Mintz dive into one of the most provocative moments in the Torah: Jacob's audacious act of deception to secure his father Isaac's blessing in Parashat Toldot. Rather than smoothing over the ethical wrinkles, we sit with the discomfort, exploring why the Torah insists on portraying our third patriarch as a trickster—and what we're meant to learn from a hero whose virtues are tangled with flaws. Key Takeaways The Torah Embraces Imperfect Heroes prompting readers to grapple with imperfection as part of the human and spiritual journey. Biblical stories were shaped by and for public reading; audiences came with expectations based on oral traditions and prior knowledge. Spiritual growth often requires confrontations with failure and the "divine ruse"—a process of growth through challenge, not perfection. Timestamps [00:00:00] Geoffrey opens the episode and introduces the problem of Jacob stealing the blessing. [00:00:25] He reframes the question: maybe the Torah wants us to sit with the discomfort. [00:00:47] Overview of themes: ancient oil traditions, imperfect heroes, Maimonides on change. [00:01:08] Show intro + housekeeping (YouTube, Substack, source sheet, reviews). [00:01:27] Main question of the week: why portray Jacob this way, and are we projecting modern morality? [00:02:18] Opening character analysis: Jacob's name, symbolism of "heel holder," zig-zag personality. [00:04:01] Plot recap: Isaac asks Esau for hunted game, Rebecca overhears and initiates the plan. [00:05:02] The key deception moment: Jacob tells Isaac, "I am Esau your firstborn." [00:07:27] Esau's character through rabbinic commentary: glutton, outdoorsman vs. Jacob the tent-dweller. [00:22:03] Jacob's consequences begin: exile, never seeing his mother again, being tricked by Laban. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/689945 Transcript here: https://madlik.substack.com/  

This is a revision of a podcast I released several years ago. It focuses on Isaac as the patriarch of Imposter Syndrome. In my own life, I've come to make peace with my own Imposter Syndrome, seeing the anxiety I must live with as a gift that leads me not to shame, but to service. It has made me appreciate Isaac enormously.

Parashat Toldot by Rabbi Benjamin Lavian

Aula ministrada 20/11/2025 para os alunos da Yeshiva.

Toldot | The Gerar Conundrum, by Rav Yitzchak Etshalom What happened during Yitzchak and Rivka's twenty years of childlessness?  In reading through the presentation of Yitzchak's life in Parashat Toldot, there seems to be a disconnect between the opening narratives of the birth and early years of Yaakov and Esav, and the subsequent narrative cycle of Yitzchak and Rivka in Gerar (chapter 26:1-33). We propose what at first seems to be a revolutionary explanation for the puzzles this sequencing raises - but, on further reflection, note that it is built upon an approach that is well-anchored in rabbinic sources. Source sheet >>

Parashat Toldot - The hidden potential in Esav by Rabbi Benjamin Lavian

Parashat Vayeseh begins: "Yaakob left from Be'er Sheba, and he went to Haran." Many commentators addressed the question of why the Torah needs to tell us here that Yaakob left from Be'er Sheba, his hometown. The ensuing verses tell of his experiences along the road as he journeyed to Haran, and upon arriving in Haran. The important point here is where Yaakob was going, not where he was leaving from. Moreover, this entire verse seems unnecessary, as we are already told at the end of the previous Parasha, Parashat Toldot (28:7), that Yaakob, obeying his parents' instructions, left home and made his way to Haran to live with his uncle. Why, then, did the Torah need to repeat now that he left his hometown and headed to Haran? An especially fascinating answer to this question is offered by Rav Azariah Figo (Italy, d. 1647), in his Bina Le'ittim, where he closely analyzes the events that unfolded after Yaakob's departure. As Yaakob traveled to Haran, he slept along the roadside, and beheld his famous vision of a ladder that extended to the heavens. During this vision, G-d spoke to Yaakob, and promised to care for him and to bring him safely back to Eretz Yisrael. Yet, when Yaakob arose, he made a pledge, promising to give one-tenth of his possessions to G-d if G-d would protect him, care for him, and bring him back to his homeland. Surprisingly, Yaakob was uncertain whether Hashem would care for him and return him safely home – despite having just received an explicit promise to this effect. Why? Furthermore, we read in next week's Parasha, Parashat Vayishlah, that when Yaakob was making his way back to Eretz Yisrael, he received a report that Esav was approaching with an army, and he was overcome by fear (32:8). Once again, we must wonder why Yaakob did not trust the explicit guarantee Hashem gave him that he would be protected and would return safely to his homeland. Rav Figo answers all these questions by positing that Yaakob questioned whether the dream he dreamt truly constituted a prophecy. For several reasons, he had reason to suspect that this was simply a dream, and not a prophetic message from the Almighty. For one thing, the Rambam writes that one of the prerequisites for prophecy is a joyful spirit, and Yaakob's current condition – fleeing penniless from his brother who wanted to kill him – did not lend itself to the necessary feelings of joy. Secondly, when a prophet receives prophecy, Hashem normally brings sleep upon him, and he then awakens immediately after the vision. Yaakob, however, did not wake up immediately after his dream. Rav Figo explains on this basis why the Torah tells that in the morning, Yaakob arose "Mi'shenato" – "from his sleep" (28:16). At first glance, this seems unnecessary; when somebody wakes up, he obviously wakes up "from his sleep." Rav Figo writes that the Torah here is telling us that Yaakob did not wake up immediately after beholding his vision, but rather continued sleeping until he woke up in the morning – and this led to his uncertainty as to whether what he saw was just a dream, or in fact a prophetic vision. Rav Figo applies this same approach to explain the first verse of the Parasha. Normally, with rare exceptions, prophecy is given only in Eretz Yisrael, and not outside the land. As Yaakob had left his home in Be'er Sheba, and was heading outside the land, to Haran, he was, in a sense, considered to have already left the Holy Land. This, too, contributed to his doubts regarding the nocturnal vision that he beheld. The Torah told us that Yaakob was making his way to Haran, leaving the Land of Israel, as an introduction to the story of Yaakob's dream, explaining why Yaakob was unsure whether this was a prophecy or an ordinary dream. In the end, of course, it became clear that Yaakob's dream was, in fact, a full-fledged prophecy, and Hashem fulfilled all the promises He had made during that prophetic vision. This understanding of the verses shows how Yaakob serves for us as an inspiring example of humility. Although he beheld a clear vision, during which G-d promised to protect him, and named him as heir to the covenant with Abraham and Yishak, Yaakob remained uncertain about his standing. He did not jump to conclusions, or rush to assume that he had earned G-d's blessings. We have much to learn from Yaakob Abinu's example about avoiding overconfidence. While we must of course take pride in our accomplishments and in all the good that we do, we must also ensure not to take this pride too far, to remain ever cognizant of our deficiencies. We should never feel too spiritually confident, certain that we do everything correctly, that we know better, that we always get it right. We are to live with the humility to acknowledge our imperfections, so that we are always working to correct them and continuing to grow and improve.

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Lesson on the topic of "Parashat Toldot"

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Lesson on the topic of "Parashat Toldot"

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La Gueulá en la Parasha de la semana Parashat Toldot

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پاراشا تولدوت، سدوت و گمتریا Parashat Toldot. Sodot and Gematrioat by Rabbi Benjamin Lavian

“Y se pelearon los hijos en su interior”

Are we defined by our names or by the stories we tell? We explore Parashat Toldot, diving into the intricate relationships between the Philistines and ancient Israelites "up until today." Join Geoffrey Stern and Rabbi Adam Mintz in a conversation that highlights the melting pot of cultures in ancient Israel. We reveal that the Philistines, like the Hittites and Hebrews, were newcomers to the land and for the most part contributed culturally and integrated well. When friction arose, they willingly separated and made agreements that showcased mutual recognition and trust. In a week that the 2024 cease fire between Israel and Lebanon is consummated and we in the US celebrate Thanksgiving we wonder what lessens from the past we can take to guide us in these challenging times. Check out the Sefaria Source sheet here: https://www.sefaria.org/sheets/606744  Transcript on episode web page: https://madlik.com/2024/11/28/the-philistinians-and-the-israelites/  Watch on YouTube: https://youtu.be/cbPen_DRgmo 

Parashat Toldot tells the story of the blessings that Yishak Abinu decided to give to Esav, but ended up conferring upon Yaakob, who, at his mother's behest, disguised as Esav and came before Yishak to receive the blessing. The Torah relates that when Esav came, and Yishak then told him that his brother had deceived him and received the blessings in his place, Esav cried bitterly ("Va'yiz'ak Ze'aka Gedola U'mara Ad Me'od" – 27:34). The Midrash (Yalkut Shimoni 115) comments that Esav actually shed only three tears. One fell from his right eye, another from his left eye, and a third remained stuck inside his eye. This third tear, the Midrash concludes, is what has caused the Jewish Nation to shed rivers of tears throughout the ages. Rav Solomon Breuer (Germany, 1850-1926), son-in-law of Rav Samson Raphael Hirsch (1808-1888), offered a meaningful explanation of the Midrash's description. The two tears that fell from Esav's eyes correspond to the two "wrongs" that Yaakob committed against him. The first was Yaakob's purchasing the birthright from Esav in exchange for food when Esav came into the home weary and famished. And the second, of course, was Yaakob's seizing the blessings which Yishak had intended to grant to Esav. These two tears, Rav Breuer explained, were what we would call today "crocodile tears." Esav was not really upset over losing the birthright and Yishak's blessings. The birthright entailed performing the special service in the Bet Ha'mikdash, which Esav surely had no desire at all to participate in. And as for the blessings, the Midrash elsewhere (Bereshit Rabba 66:3) comments that in these blessings there are allusions to all the different areas of Torah – the Tanach, Mishna, Gemara, etc. These blessings of success, prosperity and dominance were not given "for free"; they were promised only on condition, in exchange for serious commitment to Torah learning and observance. This is certainly not something that Esav had any interest in. Esav's only real tear, Rav Breuer explained, was the tear that remained in his eye, and could not be seen. Meaning, what really troubled Esav, what really pained him, was not the birthright or the blessings, but rather the knowledge that Yaakob was the worthier brother, that he truly earned the right to bear the legacy of Abraham and Yishak, to be a patriarch of Hashem's special nation. And it is this hidden pain that has caused Am Yisrael so much pain and so many tears throughout the ages. The enemies of the Jewish Nation outwardly shed different kinds of fake "tears," they give different reasons for why their hostility toward us is justified, why they feel they have the right to cause us harm and to seek our destruction. But the real reason is the hidden "tear," the resentment over Am Yisrael's status as G-d's special nation. When Yaakob first came before Yishak disguised as Esav, Yishak heard what sounded like Yaakob's voice, but when he felt Yaakob's arms, they felt hairy, like Esav, because Ribka had wrapped goatskins around his arms. Yishak then proclaimed, "Ha'kol Kol Ya'akob, Ve'ha'yadayim Yedeh Esav" – "The voice is the voice of Yaakob, but the hands are the hands of Esav" (27:22). The Midrash uncovers for us the deeper message of Yishak's pronouncement, explaining that he was saying, "When the voice of Yaakov is heard in the synagogues, the hands are not the hands of Esav; otherwise, the hands are the hands of Esav." The way we protect ourselves against the threat of Esav, from the hostility and animosity of the enemy nations, is through heartfelt prayer. And so in our times, when there are so many who are trying to inflict harm upon Am Yisrael, both in Israel and around the world, let us commit ourselves to increasing the "voice of Yaakob," to pray and beseech G-d for His protection and assistance. We must raise our voices and pour our hearts before Hashem, and ask that He shield us from those who seek our destruction, and grant our nation the peace and serenity that we long for.

Toldot | "Do You Have Only One Blessing, Father?" by Rav Yitzchak Etshalom The central story of Parashat Toldot is Yaakov's successful deception of his father, Yitzchak, to "steal" the blessing intended for Esav. When Esav learns of the ruse, his plaint to his father is "do you have but one blessing, my father"? Indeed, why does Yitzchak have only one blessing for his sons? And why is a blessing, given under false pretenses, valid and irrevocable? A careful read of the text reveals what may be a surprising answer. This shiur was given, at the UCLA Hillel, in memory of "Jabo" Ehrlich, an amazing teacher and friend, lover of Tanakh and Eretz Yisrael, who fell defending our country last week. יהי זכרו ברוך. Source sheet >>

The question is “Eifo Ani?” (“Where am I?”) “Why am I? “And “Why did I fall off my camel?”  Drawn from the matriarch Rebekah's journey, learn how these questions can be applied to your journey with the God who lives and sees. 

Featuring:Rabbi Richard TobiasHead of School, Barkai Yeshivah Assistant Rabbi, Congregation Beth TorahBrooklyn, NYRabbi Richard Tobias shares some really powerful thoughts on this weeks Parashat Toldot.Thank you Rabbi Tobias for taking the time to carry us through the week! Shabbat Shalom!             

Lessons from Parashat Toldot

We read in Parashat Toldot that Ribka was unable to conceive for many years, until G-d finally accepted Yishak's prayers, and Ribka conceived with twins. The verse states, “Va'ye'ater Lo Hashem” (25:21) – that G-d accepted Yishak's prayers. Rashi comments that the word “Lo” in this verse implies “Lo Ve'lo Lah” – that G-d heeded Yishak's prayer, but not Ribka's prayer. The reason, Rashi explains, is because “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person.” The simple meaning of Rashi's remark is that Yishak's prayer was more effective than Ribka's prayer because not only was he righteous, but his father – Abraham – was also righteous. Ribka, on the other hand, was the daughter of a wicked man, Betuel, and so although she was a righteous woman, her prayers were not as powerful as Yishak's prayers, which were accompanied by both his merits and his father's merits. There are, however, two difficulties with this understanding of Rashi's comment. First, Rashi speaks here of “the prayer of a Sadik who the son of a wicked person.” Ribka, of course, was a Sadeket (female Sadik), and she was the daughter, not the son, of a wicked man. Why would Rashi refer to her in the masculine form? The second question emerges from the story told by the Gemara in Masechet Ta'anit (25b) of a time when the Jews of Eretz Yisrael faced a drought, and two outstanding sages – Rabbi Eliezer and Rabbi Akiba – were asked to lead the prayers. First Rabbi Eliezer prayed, and no rain fell. Then Rabbi Akiba prayed, and copious amounts of rain suddenly arrived. A heavenly voice announced that Rabbi Akiba was no greater than Rabbi Eliezer, but his prayer was more readily accepted because he was somebody who was “Ma'abir Al Midotav.” Different explanations have been given for this expression. One understanding is that unlike Rabbi Eliezer, who came from a strong religious background, Rabbi Akiba descended from converts, and was self-made. He and Rabbi Eliezer were both outstanding Sadikim, but Rabbi Akiba needed to work harder to overcome his natural instincts and tendencies, because of his background. He struggled to be “Ma'abir Al Midotav” – overcome his natural, ingrained traits. And when it comes to the efficacy of prayer, the key factor is the work that the person invested and invests to improve his character, to correct his ingrained deficiencies, to reverse his natural negative tendencies. Therefore, Rabbi Akiba's prayers were more readily accepted than Rabbi Eliezer's prayers. Returning to Yishak and Ribka, we must now ask how Rashi could say that Yishak's prayers were more effective than Ribka's prayers because of his background and upbringing. In light of what we saw, we would have concluded that to the contrary, Ribka's prayers should have been more effective, because she was raised in a family of corrupt idolaters, and thus she needed to work and struggle to become the righteous woman that she was. Perhaps, then, Rashi's comment needs to be understood much differently. We know that Abraham Abinu was still alive when Yishak and Ribka's children were born. (They were born when Yishak was 60, and Yishak was born when Abraham was 100, such that Abraham was 160 when they were born. Abraham died at the age of 175.) We might therefore assume that Abraham also prayed for Yishak and Ribka to be able to have children. Hence, when Rashi writes that “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person,” he is saying that Hashem accepted Abraham's prayer, instead of Yishak's prayer. Abraham, who grew up in a pagan household, was “a righteous person...the son of a wicked person.” He needed to struggle and work hard to become an outstanding Sadik. His prayer, then, was more impactful than that of Yishak, who was “a righteous person…the son of a righteous person.” According to this reading, Rashi is saying not that Yishak's prayer was more effective than Ribka's, but rather that Abraham's prayer was more effective than Yishak's prayer, because Abraham was raised by a wicked father. (In the phrase “Lo Ve'lo Lah,” according to this understanding, Rashi means that Abraham's prayer was more readily accepted than Ribka's prayer, even though they were both righteous people raised in pagan families, for reasons that lie beyond the scope of our discussion.) The Gaon of Vilna (1720-1797), in Eben Shelema, teaches that one of the most important goals we must strive to achieve during our lifetimes is to correct our negative tendencies. If a person does not work and struggle to improve himself and reverse his sinful inclinations, the Gaon of Vilna writes, then “Lama Lo Ha'im” – “why is he alive?” We are not here to just follow our instincts, to do whatever we are naturally inclined to do. We are here to struggle, to correct our ingrained deficiencies, to strive to become better people. If we live this way, then our prayers will be answered, and we will fulfill one of the primary purposes for which we have come into this world.

The Torah in Parashat Toldot tells the story of the blessings which Yishak Abinu wished to bestow upon his older son, Esav, but which were taken by the younger son, Yaakob. Yishak informed Esav of his desire to bless him, and instructed him to go out to the field, hunt an animal, and prepare the meat for him, so that in the merit of this Misva he would be worthy of his blessing. After Esav left, Ribka, who heard Yishak's commands to Esav, plotted to have Yaakob receive the Berachot, instead. As Yishak was blind, Ribka needed only to dress Yaakob in Esav's special garments so he would feel like his brother. The Torah says that Ribka dressed Yaakob in "Bigdeh Esav…Ha'hamudot" – Esav's "precious" garments. The Sages explain that these garments had been passed down since the time of Adam, and had the special power to attract animals. In fact, this is how Noah brought all the animals onto the ark – by attracting them through these garments. Esav received this clothing and would wear it when he went hunting. The animals would be drawn to him, and this is how Esav could easily catch them. Esav used this power for the sake of the Misva of Kibbud Ab – honoring his father, as he would quickly catch animals and prepare meat for Yishak. According to the Midrash, these were the garments in which Ribka dressed Yaakob when he came before Yishak disguised as Esav to receive the blessings. Rav Zalman Sorotzkin (1881-1966), in his Oznayim La'Torah commentary, notes the obvious question that arises from the Midrash's comments. If, indeed, the "Bigdeh Esav Ha'hamudot" were the garments which Esav wore while hunting to prepare meat for his father, so why wasn't Esav wearing them at this time? Yitshak had just commanded him to prepare meat; seemingly, this was precisely the time when Esav would wear his special garments to help him out in the hunt. Why were they at home? Rav Sorotzkin offers several answers, one of which is that Yitshak specifically asked Esav to hunt the animals naturally, without using his special garments, so that he would need to work hard and thereby earn reward. As the Mishna in Abot (5:23) famously teaches, "Le'fum Sa'ara Agra" – the harder one needs to work in fulfilling a Misva, the greater his reward is. Yishak wanted Esav to be worthy of the great blessings which he now wished to grant him, and so he told Esav to go out and hunt an animal without the miraculous power of the special garments, which made hunting quick and easy. When it comes to performing Misvot, we should not be looking for shortcuts, or for the easy way out. The quality of our Misvot depends, to a large extent, on the hard work and effort that we invest in them. And so we must not expect Misva observance to be easy, and we certainly must not despair when challenges and obstacles get in the way. We must remember that it is specifically through the exertion of effort that our Misvot become precious and valuable, and bring us immense rewards.

Credits: Judy Klitsner and Rabbi Elchanan Miller – Pardes Faculty  … Read the rest The post Parashat Toldot 5783: Parental Favoritism first appeared on Elmad Online Learning. Continue reading Parashat Toldot 5783: Parental Favoritism at Elmad Online Learning.

A major theme of Parashat Toldot is “ברכה - blessing.” This root appears 32 times in this parashah, more than in any other in the Torah. In prayer, we use the Hebrew root ב.ר.כ as the main verb of our blessing formula. What does it mean to say, “ברוך אתה ה׳ - barukh attah Adonai,” usually translated as, “Blessed are You, God”?

Ya'akov and Esav were really different - but they were still brothers. Mara asks how siblings can still try to get along, even when they have different interests, and Ravi has some ideas.