Esav the Apostate

Rabbi Chiya bar Avin said in the name of Rabbi Yochanan that an idolater inherits his father according to Torah law! This is apparent from the verse, “For an inheritance to Esav I gave Mount Seir.”

The Gemora asks: Perhaps an apostate Jew, suchas Esav, is different (and this law does not apply to a genuine gentile)?

The Gemora answers: Rather, the proof is from the verse, “For to the children of Lot I gave Ar as an inheritance.”

Rabbeinu Bachye writes that Esav was considered an apostate because he was the child of the Forefathers, but yet, he did not follow in their path.

Reb Tzadok HaKohen writes that he was regarded as an apostate because he was not circumcised. Although the Chasam Sofer (responsa Y”D 245) writes that this was because he was red (Admoni) and that exempted him from performing this mitzvah (on account of the danger), this argument can be rejected because before the Giving of the torah, there was no commandment of “You shall live by the mitzvos,” and therefore, even though there was a health concern, he still would have been obligated to be circumcised.

In the sefer Torascha Shashuay, he explains why Yaakov was allowed to say, “I am Esav, your first-born” based upon the fact that Esav was an apostate. Accordingly, it would have been forbidden for Yitzchak to eat from Esav’s shechitah. The halachah is that one is permitted to lie in order to prevent someone else from transgressing a prohibition. If one is allowed to lie for the sake of peace, he certainly can lie to protect someone from sinning!

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Eliezer the Slave

Rabbi Chiya bar Abba said in the name of Rabbi Yochanan (Daf Yomi: Gittin 23b) : A Canaanite slave is disqualified from serving as an agent to receive a woman’s get from her husband because he is not included in the halachos of divorce and marriage.

Tosfos in Kesuvos (7b) writes that Eliezer was the agent of Yitzchak to marry Rivkah.

The Panim Yafos asks: How could Eliezer serve as the agent for marriage, when he was not included in the halachos of marriage.

He answers that this principle is only applicable when he is serving as an agent for another person. However, a slave may serve as an agent of his master for marriage and divorce, since he is considered the hand of the master.

This explains why Eliezer began by saying, “I am the slave of Avraham.”

The Pardes Yosef asks that this does not explain how Eliezer could marry Rivkah on behalf of Yitzchak! Eliezer belonged to Avraham; not to Yeitzchak!?

He answers that this is why Avraham gave over all his possessions to Yitzchak, including his slave, Eliezer. Once Eliezer belonged to Yitzchak, he could serve as his agent.

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Eliezer’s Wit

The Gemora (Daf Yomi: Nazir 11b - 12a) states: One who tells his agent, “Go and betroth a woman for me” (and the agent died), the man is prohibited from marrying any woman in the world because there is a presumption that the agent accomplished that which he was asked to do.

The Mefaresh explains: Since the man did not specify a particular woman for him to marry and we do not know which woman he betrothed, this man may not marry any woman, for we are concerned that the woman he wishes to marry is the mother, or daughter, or sister of the woman that the agent married for him.

The Mahari Asad uses this Gemara to answer the following questions: Avraham Avinu sent his servant Eliezer to find a suitable wife for his son, Yitzchak. Eliezer went to the house of Besuel. The Torah writes: And he (Besuel) placed food in front of him (Eliezer) to eat, and he (Eliezer) said, “I cannot eat until I have spoken my words.”

Why didn’t Eliezer want to discuss with Besuel the instructions that Avraham, his master gave him before he ate?

Chazal say that Besuel intended to kill Eliezer by poisoning his food. What did Besuel hope to accomplish with that?

He explains: Besuel knew that if Eliezer would die, Yitzchak would be forbidden to all women in the world, for each and every woman might be the relative of the woman to whom Eliezer betrothed. This is why Besuel wanted Eliezer dead. Eliezer understood this and therefore refused to eat until he had spoken. He informed Besuel that Avraham gave him specific instructions that he should only take a wife for Yitzchak from his own family. Accordingly, even if Eliezer would die without notifying Avraham whom he betrothed, Yitzchak would only be forbidden to the women in his own family, but he would be permitted to all other women in the world. He was telling Besuel that he would not be accomplishing much by murdering him.

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Yitzchak's Blessing

Rav Chanin said in the name of Rav (Nedarim 7b) : One who hears his fellow utter Hashem’s name in vain is obligated to excommunicate him; otherwise, he himself is fit to be excommunicated. The Gemora explains the rationale behind this: For wherever the unnecessary utterance of the Divine Name is prevalent, poverty will be prevalent, and poverty is regarded as death. (Thus we see the severity of Hashem’s Name being mentioned in vain.)

Using this Gemora, Reb Shlomo Kluger explains the following verse [Breishis 27:23]: And he did not recognize him because his hands were hairy like the hands of his brother Esav, and he blessed him.

What caused Yitzchak to bless him? What is the connection between the observation that his hands were hairy like Esav and the blessing?

He explains: Wherever the unnecessary utterance of the Divine Name is prevalent, poverty will be prevalent. Up until this moment, Esav did not regularly utter the Name of Hashem. Therefore, Yitzchak had no need to be concerned about Esav becoming poor. However, now that he heard “his hairy son” using the Name of Hashem, he decided that it was time to bless him.

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Transferring Inheritance Away From Yishmael

Shmuel said to Rav Yehudah (Kesuvos 53a): “Smart one! Do not be present when an inheritance is being transferred (away from the rightful heir) even when it is from a bad son to a good son, because one never knows what offspring will come forth from him (the bad son) and certainly when the transfer is from a son to a daughter (even though the transfer is valid, it should not be condoned).”

It is written in Parshas Chaye Sarah [24:10]: And the servant took ten camels of his master's camels, and he went, and all the best of his master was in his hand. Rashi comments that Avraham wrote a gift deed to Yitzchak for everything he owned, so that they would hasten to send him their daughter.

The Daas Zkeinim asks: The Gemora in Eruvin states that Avraham fulfilled the entire Torah including the Rabbinical obligations, such as eruv tavshilin. How could Avraham transgress this prohibition of transferring the inheritance away from the rightful heir; Yishmael and the sons of Keturah should have been the inheritors?

The Mizrachi answers: Avraham was permitted to do this because he was told by Hashem [Breishis, 21:12]: For in Yitzchak will be called your offspring.

The Maharal in Gur Aryeh answers: It was permitted because Sarah had told Avraham [ibid, v. 10]: For the son of this handmaid shall not inherit with my son, with Yitzchak. Sdei Chemed explains: Would Avraham heed Sarah’s words and violate a Rabbinical prohibition? Rather, the explanation is as follows: Since Hashem agreed with Sarah and He told Avraham [ibid, v. 12]: Whatever Sarah tells you, hearken to her voice, Avraham was given permission to transfer all his possessions to Yitzchak.

The Yefeh Toar answers that there is no transgression whatsoever when a father gives his possessions away during his lifetime; the prohibition is only when he transfers his property immediately prior to his death.

Maharsha (Sanhedrin 91a) answers: Yishmael and the children of Keturah were not fit to inherit Avraham. This is because Yishmael was the son of a slavewoman and Keturah was a pilegesh, and not an ordinary wife.

Rav Elyashiv challenges this explanation: Yishmael is referred to in the Torah as Avraham’s son; how can the Maharsha say that he was not an actual son?

The Oholei Yitzchak answers the original question: Our Gemora explains the rationale for this prohibition. One should not transfer an inheritance away from the rightful heir even when it is from a bad son to a good son, because one never knows what offspring will come forth from him (the bad son). Avraham knew through ruach hakodesh that no good offspring will ever come out from Yishmael, and therefore, there is no prohibition to give all his possessions to Yitzchak.

Similarly, the Chasam Sofer explains the verse in this week’s parsha. It is written [ibid, 21:11]: But the matter greatly displeased Abraham, concerning his son. Rashi explains literally: Avraham was displeased because Sarah told him to send Yishmael away. The Chasam Sofer explains: Avraham didn’t want to send him away because he was concerned on the account of this prohibition. How could he chase Yishmael away and give all his possessions to Yitzchak if Yishmael is the rightful heir, and perhaps, Yishmael will have some good offspring. Sarah saw through ruach hakodesh that there will be no good offspring coming from Yishmael, and Hashem told Avraham to listen to the words of Sarah.

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