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Why does Rashi (רש"י) describe Yaakov's blessings as physical (grain, wine, dominion) yet mention that Midrashim interpret them as referring to Torah (תורה) and mitzvos? The Maharal explains that the blessings are genuinely physical, but their purpose is to enable connection to ruchnius. Yaakov's entire mission—holding Esav's heel at birth—symbolizes transforming Esav's physical world into a vehicle for kedushah, which is why these blessings have no relevance to Esav at all.
The shiur opens with a puzzling Rashi (רש"י) on the blessings Yaakov received from Yitzchok—"rov dagan v'tirosh" (abundance of grain and wine). Rashi states these are physical blessings, yet adds that "there are many Midrash Aggadah that expound them in various ways." This is unusual: Rashi typically does not mention Midrashim unless incorporating them into peshat or rejecting them outright. Why mention them here without explanation? The Maharal addresses this question by noting a deeper problem: these blessings appear entirely physical, yet Rivka was determined that Yaakov, not Esav, receive them. Why would spiritual blessings—Torah (תורה), mitzvos, bikkurim—be hidden under the language of grain and wine? The Maharal's answer is that Rashi is hinting: though the blessings sound physical, the Midrashim reveal dimensions of Torah and ruchnius embedded within them.
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Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Bereishis 27:28 (Parshas Toldos), Bereishis 32:5–6 (Parshas Vayishlach), Bereishis 17:6 (Parshas Lech Lecha), Bereishis 25:26 (birth of Yaakov and Esav)
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How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
