Pachim K'tanim
R' Moshe explains that the reason that a Tzadik's money is more precious to him than himself is because he realizes and appreciates that it was given to him by Gd just as his own body was.
Vayakam Hasadeh L'Avraham, Chazal state "Kima Haysa La" The land didnt only change from the possesion of Efron to Avraham, it also had a status change. The reason for its change of status was because Avraham appreciated it for what it was and treated it as such. It became part of Avraham just as his other possesions were part of him. This is why we can learn "Kicha Kicha M'sdei Efron" how is it that we can learn the kinyan of Kidushin from the kinyan of a sadeh which is a material kinyan while the kinyan of an Isha is a whole different dimension. The answer is that the kicha of a Sadeh for Avraham had the same status as the kinyan of an Isha; it became a part of his being because he understood that Gd wanted him to have it. A Tzadik that recognizes this has no right to ignore Pachim Ktanim as if the small gifts that Gd gives him are not worth it, he must remember it is like the kicha of his wife.
Additionally, interestingly in Parshas Toldos Rivka says "Im ken Lama Zeh Anochi" when she feels that she cannot bear the burden of the two babies in her womb struggeling. Later in the Parsha Esav uses the same wording when he comes in from the field and asks Yaakov for the red lentils and Yaakov says I will sell you lentils for the "Bechora" Esav states "Lama zeh Li Bechora". Both Rivka and Esav say "Lama Zeh" at the time when they are looking to part from something that was at one time seemingly a very important possession of theirs (Rivka; the babies and Esav; the Right of Firstborn).
Rivka had prayed for a child her whole life. It must have been an unbelievably happy event when she learned that she was pregnant but even so at some point she felt that she could not deal with the pain or responsibility or some aspect of it. We all have the similar situations in our life where we pray and pray for something assuming that that something will bring us to a certain somewhere. However once we get that something, sometimes we realize that the thing we prayed for comes with many more responsibilities or baggage than we had imagined. Then we start second guessing ourselves. Should we have asked? are we really bettor off now that we have what we asked for? etc. Sometimes we realize intellectually that it is still a good thing but it is hard emotionally to deal with the stress or responsibility of having that great thing or position or child or money or power etc etc. We start saying..."Lama Zeh" why did I invest so much into gaining this thing or position, its maybe not worth it. "Lama Zeh"
Both Rivka and Esav say "Lama Zeh". Rivka cannot deal with the struggling inside of her and Esav wants out of the firstborn right because he would rather just live a life of instant gratification. They both know that they possess a great thing but at the moment they don't want to deal with the ramifications of owning that great thing.
Rivka perseveres. "Vatelech Lidrosh Et Hashem" and she gets a response "Shnei Goyim etc". Yes its hard but you are investing in greatness. When Rivka asked the question "Lama Zeh" she added the word "Anochi" she understood that if God granted her this thing it must be considered as part of her. This perception allowed her to continue forward and accept whatever trials and tribulations came with that gift. Rivka recognized that it was "Anochi" it was now part of her essence and she must and can live with it just as she lives within her own body and accepts who she is. She is now a person with a struggling fetus and she must deal with it.
Esav however, say "Lama Zeh LI" he says "LI" as opposed to "Anochi" Li is a word that connoted ownership and attachment but not an essential part. Esav perceived Gods gift to him as something that he owned but didn't become part of his essence therefore it was easier for him to part with it as soon as it becomes even somewhat of a burden.
Esav says "Henei anochi Holech Lamus" behold "ANOCHI" will die and when my essence dies I will not need this "Bechora" when Esav says"Henei anochi Holech Lamus" he is effectively saying very clearly that this Bechora thing is NOT part of me and therefore I will gladly part with it.
Vayakam Hasadeh L'Avraham, Chazal state "Kima Haysa La" The land didnt only change from the possesion of Efron to Avraham, it also had a status change. The reason for its change of status was because Avraham appreciated it for what it was and treated it as such. It became part of Avraham just as his other possesions were part of him. This is why we can learn "Kicha Kicha M'sdei Efron" how is it that we can learn the kinyan of Kidushin from the kinyan of a sadeh which is a material kinyan while the kinyan of an Isha is a whole different dimension. The answer is that the kicha of a Sadeh for Avraham had the same status as the kinyan of an Isha; it became a part of his being because he understood that Gd wanted him to have it. A Tzadik that recognizes this has no right to ignore Pachim Ktanim as if the small gifts that Gd gives him are not worth it, he must remember it is like the kicha of his wife.
Additionally, interestingly in Parshas Toldos Rivka says "Im ken Lama Zeh Anochi" when she feels that she cannot bear the burden of the two babies in her womb struggeling. Later in the Parsha Esav uses the same wording when he comes in from the field and asks Yaakov for the red lentils and Yaakov says I will sell you lentils for the "Bechora" Esav states "Lama zeh Li Bechora". Both Rivka and Esav say "Lama Zeh" at the time when they are looking to part from something that was at one time seemingly a very important possession of theirs (Rivka; the babies and Esav; the Right of Firstborn).
Rivka had prayed for a child her whole life. It must have been an unbelievably happy event when she learned that she was pregnant but even so at some point she felt that she could not deal with the pain or responsibility or some aspect of it. We all have the similar situations in our life where we pray and pray for something assuming that that something will bring us to a certain somewhere. However once we get that something, sometimes we realize that the thing we prayed for comes with many more responsibilities or baggage than we had imagined. Then we start second guessing ourselves. Should we have asked? are we really bettor off now that we have what we asked for? etc. Sometimes we realize intellectually that it is still a good thing but it is hard emotionally to deal with the stress or responsibility of having that great thing or position or child or money or power etc etc. We start saying..."Lama Zeh" why did I invest so much into gaining this thing or position, its maybe not worth it. "Lama Zeh"
Both Rivka and Esav say "Lama Zeh". Rivka cannot deal with the struggling inside of her and Esav wants out of the firstborn right because he would rather just live a life of instant gratification. They both know that they possess a great thing but at the moment they don't want to deal with the ramifications of owning that great thing.
Rivka perseveres. "Vatelech Lidrosh Et Hashem" and she gets a response "Shnei Goyim etc". Yes its hard but you are investing in greatness. When Rivka asked the question "Lama Zeh" she added the word "Anochi" she understood that if God granted her this thing it must be considered as part of her. This perception allowed her to continue forward and accept whatever trials and tribulations came with that gift. Rivka recognized that it was "Anochi" it was now part of her essence and she must and can live with it just as she lives within her own body and accepts who she is. She is now a person with a struggling fetus and she must deal with it.
Esav however, say "Lama Zeh LI" he says "LI" as opposed to "Anochi" Li is a word that connoted ownership and attachment but not an essential part. Esav perceived Gods gift to him as something that he owned but didn't become part of his essence therefore it was easier for him to part with it as soon as it becomes even somewhat of a burden.
Esav says "Henei anochi Holech Lamus" behold "ANOCHI" will die and when my essence dies I will not need this "Bechora" when Esav says"Henei anochi Holech Lamus" he is effectively saying very clearly that this Bechora thing is NOT part of me and therefore I will gladly part with it.
posted by funnyfundamentalist at 5:37 PM
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