A vort from the Rebbe on this week's parasha, Parashat Toledot. In the parasha we learned that Yitzchak wanted to give the berachot to Esav. When Rivka heard about it, she called Yaakov and she told him that he should go get the berachot, basically trick his father, get dressed in the clothes of Esav, and go get the berachot. And the Rebbe asks the question: why did she have to do it that way? Why couldn't she go to Yitzchak, talk to Yitzchak, explain to Yitzchak who Esav is, and obviously who Yaakov is, and automatically Yitzchak would have given the berachot to Yaakov lechatchila? Why did she make it in such a way that he should get dressed in the clothes of Esav and go get the berachot that way?

And the Rebbe explains that what she wanted to do is to guarantee that these berachot should go on all the Yidden throughout all the generation, no matter how they behave. Because we understand that the berachot of Yitzchak were eternal, which means not only for Yaakov himself, but as for the later generations of all the Yidden. So, Rivka wanted that the berachot of Yitzchak should go even on those Yidden who are dressed in the clothes of Esav. Which means there are Yidden, chas veshalom, rachmana litzlan, that behave like Esav, behave like the goyim, rachmana litzlan. Which we would use the term, they are dressed in the clothes of Esav, they should also get the berachot. And that's why she sent him to get the berachot in a way that he was dressed in the clothes of Esav. That'll set the tone that these berachot go on a Yid, no matter how he's dressed, which means no matter how he behaves. And you're able to add that probably this is the remez, Rebbe didn't say this, but you could imagine add that this is the remez in the fact that he was dressed in the clothes of Esav. We know chasidut it says that there are, besides the physical clothes, there are the levushim of the nefesh. That's מחשבה, דיבור, ומעשה. The clothes of the nefesh is thought, speech, and action. And there are people, chas v'shalom, that don't behave in the proper way, their levushim are the same levushim as Eisav. Inside, the פנימיות by every Yid is a Yid no matter what. It's only in the levushim, in the outward behavior, that's where he could be dressed like Eisav. He could think like Eisav, he could speak like Eisav, and behave like Eisav. So what Rivka wanted to make sure is that the brachot of Yitzchak go to a Yid no matter who he is, however he behaves. And that's why she made it in such a way that he should be dressed in the clothes of Eisav, and that's how he should get the brachot. That will guarantee that the brachot will come to all the Yidden, no matter which way they are. And, not only that, this is going to be one of the things that could bring a Yid to do teshuvah. Because in the brachah of Yitzchak was included the koach to do teshuvah, as is explained in many places in Chassidut, so that even a Yid who's dressed in the clothes of Eisav, behaves like Eisav, will get the brachot, and that will help that he will also be able to do teshuvah.