English translation — וישלח ג

Sicha 3<pg>161</pg>

A.

One of the wives of Esau enumerated in our parshah is "Bosmas bas Yishmael"<sup>1</sup>,

called in parshas Toldos<sup>2</sup>

by the name "Machalas bas Yishmael".

And it is explained in our sages of blessed memory<sup>3</sup>,

and Rashi brought it in his commentary on the Torah here — that her name was "Bosmas" and that which she is called "Machalas" is a hint — "because there were forgiven him

(all)

his sins"<sup>4</sup>

(of Esau),

and from this we learn that a groom

(marries a woman)

all his sins are forgiven him.

However, in explaining this matter

(that a groom on his wedding day, all his sins are forgiven)

we find two versions:

In the Yerushalmi⁵

(and likewise in Midrash Shmuel⁶)

it is stated: a wise man, a groom, a prince, greatness⁷

atones..

a wise man,

before the aged you shall rise and you shall honor the face of the elder⁸,

what is written after it⁹

And when a stranger resides with you¹⁰

a stranger etc. just as the stranger is forgiven all his sins, so too a wise man who is appointed is forgiven all¹¹

his sins¹²

; a groom,

And Esau went to Ishmael and took Machlat the daughter of Ishmael¹³

But was her name Machlat? Was her name not Basmat? Rather, it is that were forgiven¹⁴

him all his sins; a prince,

Saul was a year old when he began to reign¹⁵

But was he a year old? Rather, it is that were forgiven him¹⁶

(all¹⁷

his sins¹⁸.

<pg>162</pg>

But Rashi in his commentary on the Torah cites from "Aggadat Midrash Sefer Shmuel": "Three are forgiven their sins¹⁹

A convert who converts and one who rises to greatness and one who marries a woman"

[And learns from this that "she is called Machalat because they were forgiven²⁰

their sins"]²¹.

That is, in the Yerushalmi and Midrash Shmuel

(that we have before us)

it counts only "a sage, a groom, and a prince" and a convert who converts is not included with them

(even though from it we learn that it is so regarding a sage)

— and one can say the reason,

because a convert who converts is a new reality,

like a newborn is considered²²,

and he has no connection to his previous reality²³

(so that from the perspective of "Torah law" he may marry his sister

(from his conversion)²⁴),

therefore²⁵

it is understood that he is not to be included in those three who are forgiven their sins — and one must understand what is Rashi's reason that he wrote "Three are forgiven their sins: a convert who converts etc.",

that also a convert is among the three²⁶

(and a sage who is appointed and a prince — both are included in "one who rises to greatness")²⁷?

2.

And behold, in the explanation of Rashi's version — that he brings a convert who converted among those whose transgressions are forgiven them

(and not only that, but he precedes "a convert who converted" to all of them)

— one can say

(as explained in M"O²⁸)

that the matter of forgiveness of a convert teaches about the rest: just as with a convert who converted, it is simple,

that the forgiveness of his transgressions is connected to this that he changed his deeds for the better²⁹

— so too one who rises to greatness and marries a woman³⁰,

that their transgressions are forgiven,

this is because certainly they did repentance.

And seemingly thus it is somewhat implied from B"R³¹

that Esav "gave his mind to convert, [therefore] the Holy One, blessed be He, forgave him all his transgressions",

namely that the forgiveness of the transgressions of the groom comes from his mind to change his deeds³².

<pg>163</pg>

And according to this, it is logical,

that according to the Yerushalmi and Midrash Shmuel

(that are before us),

that they did not count a convert among those whose sins are forgiven them

(and it is only learned from a convert),

it implies that the forgiveness of sins for a sage, groom, and leader does not come because they changed their deeds and repented,

but only because of this that they became a sage

(who was appointed)

leader and groom&lt;sup&gt;33&lt;/sup&gt;.

And so it is proven from the precise language of the Yerushalmi and Midrash Shmuel "A sage, groom, leader, greatness&lt;sup&gt;34&lt;/sup&gt;

atones",

that "greatness" is not a separate category in itself&lt;sup&gt;35&lt;/sup&gt;

but it refers to all three items that were listed before this&lt;sup&gt;36&lt;/sup&gt;,

that is, that their very elevation to greatness atones.

And one must understand the reasoning of the distinction between the words of the Yerushalmi

(and the Midrash Shmuel that is before us)

and the statement as it is brought in Rashi.

Still needs explanation in the words of the aforementioned B.R.,

for they do not align with what is explained above,

since it is proven there that only "he set his mind to convert

(i.e., to repent&lt;sup&gt;37&lt;/sup&gt;)

",

but in practice he did not convert,

that he did not change his deeds&lt;sup&gt;38&lt;/sup&gt;.

3.

Also one may be precise: Why is such a general matter alluded to, which pertains to the marriage of every man

(that a groom is forgiven his sins)

in the marriage of Esau to Basemath daughter of Ishmael,

and not in a marriage, so to speak, of a more elevated type,

which are more fitting to the content of marriage

(according to the Torah)?

And especially that besides the fact that the subject is the marriage of Esau the wicked,

indeed also the marriage itself was only a matter of deception — to show Isaac that he is marrying a proper woman,

as related in Parshat Tol­dot&lt;sup&gt;39&lt;/sup&gt;

"And Esau saw that Isaac had blessed Jacob..

and he commanded him..

you shall not take a wife from the daughters of Canaan..

And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father, and Esau went to Ishmael and took Mahalath the daughter of Ishmael etc. upon his wives etc.",

and Rashi: "He added wickedness to his wickedness, that he did not divorce the first ones"&lt;sup&gt;40&lt;/sup&gt;.

According to the Yerushalmi

(and Midrash Shmuel that we have before us)

one must say,

that in this that the study is specifically from "forgiveness" that is said regarding the marriage of Esav,

the verse comes to inform us that the forgiveness of sins of a groom is also in a manner that he did not change his deeds for the better and did not do repentance

(like Esav the wicked,

"who did not drive away the first ones")

;

But according to Rashi's commentary that also regarding a groom this depends on changing his deeds for the better,

similar to a convert who converts,

&lt;pg&gt;164&lt;/pg&gt;

This is most perplexing,

how can it be said that Esav's sins were forgiven — and he did not repent but rather "added wickedness etc."?

Seemingly, one could say that for this reason it is hinted in the name of his wife — "Machalas"

(and not in the name of Esav)

— because in our case, the sins of Machalas, Esav's wife, were forgiven,

for only she repented at the time of the marriage⁴¹.

But still we must understand why the scripture hints at this matter specifically in Esau's marriages?

There are commentators⁴²,

that "from what this study is found in this verse we learn that even though he already has a wife and children so that now there is no longer the commandment of procreation, nevertheless they forgive him, for here regarding Esau when he took this wife he already had two wives and also children".

However, at first glance this is not a sufficient explanation — because even though we do not find before this explicitly in the Torah the matter of marrying a woman after one already had a wife and children to the one marrying

(And also in the marriage of Yaakov,

who married four women,

there is no place for this lesson,

because initially he had no sins

— it is understood that since all matters of the Torah are with utmost precision,

it must be said,

that this thing is suited to inform us

(first)

specifically in the marriage of Esav.

4.

And one can say the explanation in this:

Several reasons have been stated&lt;sup&gt;45&lt;/sup&gt;

about this that "it is customary&lt;sup&gt;46&lt;/sup&gt;

that the groom and bride fast on the day of their wedding": a)

"Because it is&lt;sup&gt;47&lt;/sup&gt;

their atonement, that their sins are forgiven, and their Day of Atonement"&lt;sup&gt;48&lt;/sup&gt;

; b)

"Lest they become intoxicated and their mind not be settled upon them at the time of the betrothal"&lt;sup&gt;49&lt;/sup&gt;

; c)

"Because a precious commandment is upon them

(therefore they practice)

in the manner that the early pious ones did, who would fast for a precious commandment,

such as the lulav and other things"&lt;sup&gt;50&lt;/sup&gt;.

&lt;pg&gt;165&lt;/pg&gt;

And one of the distinctions stated in the poskim among these reasons is&lt;sup&gt;51&lt;/sup&gt;

: According to the first reason it is proper to complete the fast&lt;sup&gt;52&lt;/sup&gt;,

but not so according to the second and third reasons — it is not necessary to complete it,

as simple

(And according to the other, if the wedding is delayed until after sunset — according to the first reason it is not necessary to fast only until sunset,

and according to the second and third reasons — they need to fast until after the wedding).

And it can be said that even if you will say that also according to the first reason

(that it is a day of forgiveness for them)

there is no need to complete the fast — since even a partial fast is considered a fast⁵³

— there is a fundamental difference among these three reasons in the definition of the essence of the fast: according to the first reason, there is here a status of the law of fasting upon the person and also upon the day⁵⁴

; but not so according to the second and third reasons,

that there is no status of fasting in this,

even upon the person,

only a negation and absence of eating.

And behold, it is simple that according to everyone

(also the poskim who adopted the second and third reasons)

the day of the wedding is a day of pardon and forgiveness for the groom and bride,

as per the simple meaning of the teaching of our Rabbis, may their memory be blessed, in the Yerushalmi and Midrash Shmuel.

And according to this, it must be said,

that the poskim who gave other reasons for the fast hold that their forgiveness of the chassan and kallah is not dependent on repentance and a fast of repentance,

but rather the forgiveness comes through the marriage alone.

And since according to everyone⁵⁵

the day of their wedding of the chassan and kallah is a day of pardon and forgiveness

(similar to Yom Kippur),

it must be said,

that the dispute between the above-mentioned reasons in the poskim — whether they require a fast of repentance for the atonement — is analogous to the disagreement that we find regarding the atonement of Yom Kippur⁵⁶

: according to the view of Rabbi, whether he repented or did not repent, Yom Kippur atones,

for the essence of Yom Kippur atones,

and according to the view of the Rabbis — only if he repented does Yom Kippur atone.

And so it is in our matter,

for those who say that they fast because it is a day of forgiveness and their Yom Kippur,

hold that a groom and bride need to do repentance for their atonement&lt;sup&gt;57&lt;/sup&gt;,

for this is the content of a fast of repentance&lt;sup&gt;58&lt;/sup&gt;

(as the Rambam wrote&lt;sup&gt;59&lt;/sup&gt;

that the fast is "in order to awaken the hearts to open the ways of repentance"),

and those who adopted the second and third reasons mentioned above — they hold that the atonement is from the essence of the day

(their wedding canopy),

like the opinion of Rabbi

(mentioned above)

regarding Yom Kippur.

&lt;pg&gt;166&lt;/pg&gt;

5.

However, even according to the Rabbis,

who hold that Yom Kippur does not atone without repentance,

it is proven from the words of the Rambam&lt;sup&gt;60&lt;/sup&gt;

that the atonement does not come from the repentance,

but from the essence of the Day of Atonement,

except that the essence of Yom Kippur atones specifically when there is the repentance of the person&lt;sup&gt;61&lt;/sup&gt;.

And furthermore than this⁶²

: from this that the Rambam wrote⁶⁰

"The essence of the day of Yom Kippur atones for those who repent" and he did not say "atones with repentance" and the like,

it is proven that according to the opinion of the Rambam the atonement of the essence of the day is effective also for one who did not repent

(complete)

for his sins

(repentance with all its details and conditions — regret over the past and a good acceptance for the future with verbal confession),

except that he is found only in the movement and category of "return",

that he returns and turns to G‑d.

And according to this it is found that there are three opinions regarding the manner of forgiveness and pardon of Yom Kippur and its relation to repentance: a)

The view of Rabbi that there is no need for repentance for the forgiveness; b)

The view of the Rabbis

(simply)

that actual repentance is needed; c)

The method of the Rambam

(according to his interpretation of the view of the Rabbis)

that there needs to be a movement of return,

but not an actual act of repentance.

And one could say,

that these three views on Yom Kippur are the three views mentioned above regarding the nature of selichah and mechilah on the day of the wedding:

According to the reason that the fast is only for clarity of mind at the time of the acquisition — it follows that there is no connection between selichah and the fast; according to the reason that it is a fast of teshuvah — this is like Yom Kippur according to the Rabbis

(in simple terms)⁶³

; and according to the reason that the fast is due to the preciousness of the mitzvah,

one could say that it is like the view of the Rambam on Yom Kippur — for after all, even though the fast is not for teshuvah,

still, in the preciousness of mitzvos of the Holy One, blessed be He — there is in it closeness and return to the Holy One, blessed be He.

6.

according to this, it is necessary to explain the above distinction between the exposition of the Yerushalmi and Midrash Shmuel

(before us)

— and Rashi and the Midrash:

according to the simple meaning of the exposition of the Yerushalmi,

the atonement of a groom is entirely from the aspect of the essence of the matter of greatness that atones&lt;sup&gt;64&lt;/sup&gt;,

and this is like the matter of the essence of the day on Yom Kippur,

but according to Rashi, the forgiveness of sins of a groom and his ascent to greatness comes specifically when there is with it repentance&lt;sup&gt;65&lt;/sup&gt;

— it is possible to say,

that the atonement is indeed from the aspect of the essence of the matter of marrying a woman

(and ascending to greatness),

except that this atonement is only specifically when there is the matter of repentance,

similar to a convert who changes all his deeds for the good.

[And therefore, even though we do not find explicitly that Esav repented,

behold, the name Machalas is the name of his wife — that she repented at the time of the marriage&lt;sup&gt;66&lt;/sup&gt;].

And according to the midrash that "he set his mind to convert, Machalas because the Holy One, blessed be He, forgave him all his sins",

it is found that even though there was not here a matter of

(conversion and)

actual repentance,

but only a movement of drawing near to good, that he desired to convert&lt;sup&gt;67&lt;/sup&gt;

— this too is effective for the forgiveness of his sins, which are forgiven through the matter of marriage.

&lt;pg&gt;167&lt;/pg&gt;

7.

Based on this, the reason is understood for that which was hinted in the verse, this matter of "a groom, all his sins are forgiven him" in the marriage of Esau with the daughter of Ishmael

("and learn the reason from here"),

for this definition of atonement and forgiveness from the aspect of the matter of marriage is possible only in Israel&lt;sup&gt;68&lt;/sup&gt;,

not in a non-Jew:

Just as the atonement of the essence of the day of Yom Kippur for the entirety of Israel,

which is as it is said&lt;sup&gt;69&lt;/sup&gt;

"For on this day He shall atone for you to purify you before the Lord; you shall be purified",

effects upon the person the departure from his sins&lt;sup&gt;70&lt;/sup&gt;,

of which one can say the reason is that since each and every one of Israel wants to do all the commandments&lt;sup&gt;71&lt;/sup&gt;

— similarly is it on the particular Yom Kippur of a groom

(and bride)

who marries a wife and goes to fulfill the great commandment of procreation,

behold this is the action of his holy soul,

and therefore this causes the forgiveness of his sins,

but not so in a non-Jew.

And therefore the Torah hinted at this matter specifically regarding Esau,

because Esau was a son of Isaac,

he had the status of a Jew,

as it is brought in the Gemara⁷²

that Esau is considered an apostate Jew,

unlike those whose marriages are recounted in the generations before this,

they did not have the status of a Jew⁷³.

8.

And in the inner dimension of the matters, it can be said:

Marriage of a man and a woman

(in their simple sense),

they are derived from the marriage,

so to speak,

of the Holy One, blessed be He, and the Congregation of Israel

(who are called man and woman,

as explained at length in Song of Songs and in the words of our Sages, may their memory be blessed),

and this is the attachment and unification of Israel and their Father in heaven,

through engagement in Torah and fulfillment of the commandments etc.,

until the ultimate attachment and unification.

And just as the ultimate purpose of the matter of marriage

(the physical ones)

is for the sake of fulfilling the commandment of be fruitful and multiply etc.,

the begetting of children⁷⁴

[And as explained in the Rosh⁷⁵

that this is the reason they did not institute to recite a blessing

(in the betrothal blessing)

"Who sanctified us with His commandments and commanded us to sanctify the woman" — "because this blessing is not a blessing for the performance of the commandment, for being fruitful and multiplying is the fulfillment of the commandment"⁷⁶]

— so too is it also in the marriage between Israel and our Father in heaven,

that their ultimate purpose is for the sake of being fruitful and multiplying of Israel

(in spirituality)⁷⁷,

which includes the entirety of man's service,

"What are the fruits...

commandments"⁷⁸,

as our Sages, may their memory be blessed, [said]⁷⁹

"Whoever teaches his fellow's son Torah, Scripture accounts it to him as if he had begotten him",

and in general — bringing the children of Israel closer to Judaism,

Torah and His commandments.

Based on this, there is further understood the common aspect of the three whose transgressions are forgiven them — the groom, the wise man, and the prince — for also the wise man and the prince, their purpose is to establish "offspring",

"be fruitful and multiply" in spirituality; for a true "wise man" is one who teaches Torah to the people of Israel

(as per the ruling of the Rambam&lt;sup&gt;80&lt;/sup&gt;

"It is a commandment upon every wise man from Israel to teach all the students"),

and a prince — for the true meaning of the title "prince" is one who "has over him only God &lt;pg&gt;168&lt;/pg&gt;

his God"&lt;sup&gt;81&lt;/sup&gt;,

that is, a king

[and as is explicit in our subject that the intent is King Saul&lt;sup&gt;82&lt;/sup&gt;]

— that the function of a king is

(in the language of the Rambam&lt;sup&gt;83&lt;/sup&gt;)

"to uplift the true religion",

to compel all of Israel to walk in the way of the Torah and the commandments and to strengthen its breaches, etc.

9.

And based on this, one can also learn a lesson for practical application for each and every one — from the aforementioned saying of our Sages that "all their sins are forgiven them":

First and foremost, there is here a special encouragement and strengthening for each and every one who chooses for his portion and his lot to engage in the dissemination of Torah and the strengthening of Judaism, etc. — be fruitful and multiply spiritually — that he is assured that "all his sins are forgiven him"!

And more than this — this negates the error of some,

who claim that they are not worthy of that mantle,

to be among those who influence good for all of Israel,

for a person knows in himself that he is still far from his own perfection,

and upon him is to fulfill the directive of Chazal&lt;sup&gt;84&lt;/sup&gt;

"Adorn yourself and afterwards adorn others."

And the lesson comes from the above Chazal — in addition to this that the Nasi of our generation has already instructed us in the name of his father, the Rebbe

(the Rebbe Rashab)

of blessed memory&lt;sup&gt;85&lt;/sup&gt;

that in the last generations of the footsteps of Moshiach it must be "Snatch and eat, snatch and drink"&lt;sup&gt;86&lt;/sup&gt;,

that when it is not in his hand the possibility and ability to influence our Jewish brethren, may they live, to bring them close to Hashem and to His Torah and His commandments,

upon him is to "snatch" this opportunity without calculations

[And especially when it is a matter of saving lives literally,

to save our Jewish brethren who are in the category of a captive infant,

that they should not become assimilated, heaven forbid, etc.&lt;sup&gt;87&lt;/sup&gt;]

—

Behold, yet this,

that the very decision to dedicate his life,

at least an important part of his life,

to engage in pru urvu

(in spirituality),

brings assistance and help from Hashem

(also)

in his private service,

that "they forgive him all his sins"

(and consequently he also "corrects himself" first),

and through this also his work with others will be more perfect,

as required⁸⁸.

And yet another: even if it seems in his eyes that he is at the ultimate descent below which there is none — behold, this matter

(forgiveness of sins of a groom)

is hinted at regarding the marriage of Esav,

to teach us,

that his previous state does not prevent,

and even if his spiritual state is very low

(like, heaven forbid, Esav the wicked),

behold, immediately when he comes to fulfill the mitzvah of spiritual pru urvu and chooses for his portion and his lot to engage in bringing close the children of Israel to their Father in heaven,

behold, he is elevated⁸⁹

from his standing and his state beforehand⁹⁰,

and the truth of his essence is revealed

(this that he wants to fulfill all the mitzvos and distance himself from sins),

and

(in a manner of automatically)

all his sins are forgiven and erased.

<pg>169</pg>

And specifically through this is made the completeness of the marriage between Knesset Yisrael and the Holy One Blessed be He⁹¹,

this brings near the fulfillment of the prophecy⁹²

"And it shall be on that day, says the Lord, you will call Me 'my husband' and you will no longer call Me 'my master'",

with the coming of Mashiach our Righteous One,

speedily in our very days.

(From the talks of Shabbat Parshat Vayishlach 5727; Shabbat Parshat Toldot 5745)