Please include Israel's captive soldiers in your tefillot: Zecharia Shlomo ben Miriam Baumel, Tzvi ben Penina Feldman, Yekutiel Yehuda Nachman ben Sarah Katz, Ron ben Batya Arad, Guy ben Rina Chever.
Friday, 28 Cheshvan 5775 – November 21, 2014
Yesterday, we noted the Gemara’s comment in Masekhet Bava Batra (16b)
stating that Esav was guilty of heresy.
The Gemara reached this conclusion on the basis of Esav’s reaction to
Yaakov’s request of the birthright: “Lama zeh li bekhora” – “What do I
need the birthright for?” (25:32).
The word “zeh,” the Gemara posits, refers to the belief in God, as
indicated in Benei Yisrael’s song of praise sung after the miracle of the sea, in
which they exclaimed, “Zeh Keli” – “This is my God” (Shemot
15:2). It stands to reason that
Chazal here seek to draw an association of sorts between Esav’s disinterest
in the birthright and the miracle of the sea, and the question naturally arises
as to the nature of this connection.
Rav Yitzchak Menachem Weinberg (the Tolna Rebbe) suggested that the point
of connection can be found in the well-known comment of the Midrash (cited by
Rashi there in Shemot) concerning the revelation beheld by Benei Yisrael
at the time of the miracle of the sea.
The Midrash comments that even the simplest, lowliest members of Benei
Yisrael beheld a prophetic vision that surpassed the visions seen by
Yeshayahu and Yechezkel. Benei
Yisrael – the entire nation – was
elevated at that moment to the stature of prophets. This was possible despite the fact
that, as numerous sources indicate,
Benei Yisrael at the time of the Exodus were idolaters, and Kabbalistic tradition describes how
they were submerged in the “forty-nine gates of impurity.” Their low spiritual stature at the
time they left Egypt did not preclude the possibility of their becoming prophets
less than a week later. Even though
they had been worshipping idols for decades, they were nevertheless capable of
raising themselves to the point where they were deemed worthy of a prophetic
This was Esav’s “kefira” (“heresy”). The Gemara there in Bava
Batra relates that on the day Esav sold the birthright, he had committed the
most grievous sins – murder and adultery.
Rav Weinberg suggests that in response to Yaakov’s request of the
birthright, Esav reflected upon his prospects of fulfilling the duties of the
firstborn, which would entail tending to the sacrifices and the service in the
Beit Ha-mikdash. He immediately concluded that “lama zeh li bekhora” – it wasn’t for
him. There was no possibility that
he, after the crimes he had committed, could ever become worthy of such a lofty
position or capable of tending to such important responsibilities. Esav denied the message of “Zeh
Keli,” that God endows us with the ability to draw close to and communicate
with God despite our past mistakes and failures.
We must never think “lama zeh li bekhora,” that we are unworthy of
serving the Almighty because of our shortcomings.
Chazal remind us that we are all able, and expected, to work
toward improving ourselves and elevate ourselves, regardless of what we have
done or not done in the past. Just
as Esav could have still become worthy of the birthright after the offenses he
committed, we, too, are able to rise to greatness regardless of our past
Rav David Silverberg
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