Toldot
Rabbi Bernard Fox
“And Esav was forty
years old and he took as a wife Yehudit the daughter of Be’eri the Hettite and
Basmat the daughter of Elon the Hettite.
And they were a source of anguish for Yitzchak and Rivka.”
(Beresheit 26:43-44)
One of the most
important elements in this week’s parasha is the account of Yaakov’s successful
endeavor to secure the blessings that Yitzchak had planned to bestow upon his
brother Esav. The pesukim above
directly precede this account.
Generally, there is some relationship between the various issues
discussed in the Torah. What is the
relationship between Esav’s choice of wives and following account of Yitzchak’s
bestowal of the blessings upon Yaakov?
Before we can answer this question we must consider some related issues.
What kind of person
was Esav? We know that he was not a tzadik
like his brother Yaakov. But this does not mean that his personality did not
include any positive elements. One of
the more positive elements of his personality is reflected in our pesukim.
The pesukim tell us
that Esav was forty years old when he married.
Why is his age significant?
Rashi explains that Yitzchak was also forty years old when he married
Rivka. Rashi explains that this was an
important consideration to Esav. He
wished to emulate his father. He felt
that by marrying at the age of forty, he was following the example of his
father Yitzchak.[1] According to Rashi, Esav valued his father’s
approval and his decision to marry at this time was influenced by the need for
this approval. This assessment of
Esav’s attitudes is confirmed latter in the parasha.
“And Esav saw that the
daughters of Canaan were displeasing in the eyes of Yitzchak, his father. And
Esav went to Ylshmael and he took Machalat, the daughter of Ylshmael, the son
of Avraham, the sister of N'vayot, In addition to his wives, to be to
him a wife.” (Beresheit 28:8-9)
These pesukim explain
that Esav recognized that Yitzchak did not approve of his wives because of their heathen practices. In order to win his father's approval, Esav
married Machalat, the daughter of Yishmael, and the granddaughter of Avraham.
Again, the Torah is indicating that Esav deeply valued his father’s approval
and he made an important decision in order to secure this approval.
This raises an
important question. If Esav placed such
high value upon his father’s approval, why did Yitzchak not attempt to reform
Esav? Why did Yitzchak not use his
influence to motivate Esav to become a better person?
“And Yitzchak loved
Esav because he ate from his game. And
Rivka loved Yaakov.” (Beresheit 25:28)
The pasuk seems to
tell us the Rivka recognized the superiority of Yaakov but Yitzchak preferred
Esav to Yaakov. Sforno contends that
this interpretation is not the actual meaning of the pasuk. According to Sforno, Yitzchak was not
unaware of Yaakov’s superiority. He
loved Yaakov. However, he also loved
Esav. He knew that Esav was not as
righteous as Yaakov. But he believed
that Esav was basically a good person.
In contrast, Rivka loved Yaakov alone.
She determined that Esav was wicked.
She did not share Yitzchak’s more moderate point of view.[2] However, this raises an interesting
question. Sforno’s interpretation of
the pasuk seems somewhat arbitrary.
What is the basis for assuming that Yitzchak actually acknowledged the
superiority of Yaakov?
“And now, take your
weapons – your sword and your bow. And
go out to the field and hunt game for me.” (Beresheit 27:3)
Yitzchak is preparing
to bestow his blessing on Esav. He
tells Esav that a preparatory measure is required. Esav must go on a hunting expedition. He must hunt and prepare for his father a special meal. There are a number of difficulties presented
by these instructions to Esav. First,
why did Yitzchak insist that Esav hunt game?
The impression created by the command is that Yitzchak had very
particular tastes and specifically wished to eat fresh game. However, if we consider another pasuk, this
does not seem to be true.
“Go now to the flocks
and take for me from there two young kid goats and I will make for your father
the delicacies that he loves.” (Beresheit 27:9)
Rivka overhears
Yitzchak’s instructions to Esav. She
realizes that Yitzchak is prepared to bestow on Esav blessings that she feels
must be given to Yaakov. She tells
Yaakov to disguise himself as Esav, substitute himself for his brother, and
secure the blessings that Yitzchak intends to give Esav. Of course, Yaakov will need to produce the
delicacies that Esav at this very moment is preparing. Rivka explains that this is not a
problem. She will prepare these delicacies
from two young kid goats. Apparently,
Rivka is certain that Yitzchak will be incapable of distinguishing the food she
would prepare from the foods he had instructed Esav to bring him. In fact, she was correct! Yaakov brings Yitzchak the foods prepared by
his mother and Yitzchak does not detect the substitution.
Apparently, Yitzchak’s
tastes were not that particular or well developed. So, why did he insist that Esav hunt and prepare game for him?
There is an additional
problem with Yitzchak’s instructions to Esav.
Why does Yitzchak need a meal before blessing Esav? Again, there seems to be a simple
explanation. Yaakov indicates that this
meal will place him in the state of mind needed to bestow the blessing. However, an incident latter in the parasha
challenges this interpretation.
“And Yitzchak called
for Yaakov and he blessed him. And he commanded him and said to him, “Do not
take a wife from the daughters of Canaan.” (Beresheit 28:1)
Yitzchak summons
Yaakov and instructs him not to marry a woman from Canaan. He is to travel to the house of Lavan and
seek a wife there. Yitzchak then
confers an additional blessing on Yaakov.
In this case, Yitzchak does not require a meal before blessing
Yaakov. Why did Yitzchak need to enjoy
a meal before blessing Esav but not before blessing Yaakov?
Sforno contends that
the answer to these two questions offers an important insight into the purpose
of the instructions that Yitzchak gave to Esav and supports his assertion that
Yitzchak was aware of Yaakov’s superiority.
Sforno explains that
Yitzchak was not blind to Esav’s spiritual shortcomings. He was concerned that his efforts to bestow
a blessing upon Esav might be undermined by these failings. He concluded that his success would depend
upon involving Esav in some activity of virtue and merit. He hoped that by blessing Esav while he was
involved in a virtuous activity the blessing would be effective. Therefore, he instructed Esav to immerse
himself in the activity of serving his father.
He hoped that the merit of this activity would provide the framework
necessary for the blessing to be effective.
This explains
Yitzchak’s instructions. He did not require
these delicacies for his state of mind.
He felt that it was important for Esav to involve himself in the
activity of honoring his father. Sforno
adds that it is apparent that Yitzchak fully recognized the spiritual
superiority of Yaakov. When Yitzchak
blessed Yaakov, these preparations were not necessary. Yaakov was on a far more elevated spiritual
level. He was fit to be blessed without
involving himself in some immediate act of virtue. Yitzchak was confident that his blessing for Yaakov would be
effective without resorting to any expediency. [3]
There is another even
more explicit indication that Yitzchak was fully aware of Yaakov’s spiritual
superiority.
“And He should give
you the blessing of Avraham – to you and to your children with you – to posses
the land of your sojourns that G-d gave to Avraham.” (Beresheit 28:4)
As explained above,
before Yaakov left his father, Yitzchak conferred one additional blessing upon
him. He designated Yaakov to be the
heir of the blessings that Hashem had bestowed upon Avraham. Sforno notes that it is apparent that
Yitzchak never imagined giving this blessing to Esav. He recognized that Esav was completely unfit to carry on Avraham’s
mission. Yitzchak knew that this
blessing was destined for Yaakov.
Clearly, this Yitzchak’s conclusion indicates that he fully appreciated
the spiritual superiority of Yaakov.[4]
We can now begin to
understand Yitzchak’s failure to rebuke Esav for his behaviors. Yitzchak was not unaware of Esav’s failings.
However, he did not fully recognize the implications of these failings. He believed that Esav was essentially a good
person. But he was not on the elevated spiritual plane of his brother Yaakov.
Of course, it may seem
presumptuous to attribute such a significant error in judgment to
Yitzchak. Indeed, it is only prudent to
consider whether our Sages agree with Sforno’s assessment.
“And it was when
Yitzchak became old that his vision faded.
And he called to Esav his older son.
And he called to him, “My son.”
And he responded to him, “I am here”. (Beresheit 26:1)
The Torah tells us
that in his old age Yitzchak was afflicted with blindness. Sforno notes that there is a parallel
incident of a tzadik being afflicted with blindness. Eli the Kohen Gadol was also afflicted with blindness in his old
age. Sforno notes that that the Navi
tells us the Eli was remiss in not rebuking his sons for their inappropriate
behaviors. Although the Navi does not
explicitly tell us that Eli’s blindness was a punishment for his failure to
rebuke his sons, it is notable that both he and Yitzchak failed in rebuking
their sons and were subsequently afflicted with blindness.[5] Other commentaries further develop this
connection and suggest that Yitzchak’s blindness was indeed a punishment. Rashi quotes the midrash that explains that
Yitzchak was blinded by the smoke from the heathen offerings given by Esav’s
wives.[6] Daat Zekaynim quotes another midrash that
Yitzchak was blinded in response to accepting a bribe! What was the bribe that Yitzchak accepted? Daat Zekaynim explains that the game that
Esav prepared for his father was a bribe.
It undermined Yitzchak’s judgment of Esav. In other words, in his evaluation of Esav, Yitzchak was
unreasonably influenced by the honor and adoration that Esav showed towards
him.[7] It is clear from both of these midrashim
that Sforno’s interpretation of Yitzchak’s actions and attitudes is supported
by the Sages. Both midrashim share a
common theme. Yitzchak was punished
with blindness in response to his failure to see through Esav’s deference
towards him. This same error of
judgment prevented Yitzchak from reacting properly towards Esav’s decision to
marry women from Canaan.
Why was Yitzchak
punished with blindness? Of course,
there is an obvious connection that is noted by the midrash. The Torah tells us that a judge who accepts
a bribe is blinded it by it. However,
Daat Zekaynim suggests another connection.
It was Yitzchak’s blindness that allowed Yaakov to successfully
masquerade as Esav.[8] In other words, Yitzchak’s failure to
objectively evaluate Esav precipitated the crisis that could only be resolved
through a deception. Yitzchak’s blindness was essential to the success of this
deception.
Based on this
analysis, Sforno explains the relationship between the Torah’s account of
Esav’s marriage to women from Canaan and Yaakov’s securing of the blessings
that Yitzchak intended for Esav. Esav
married these women and Yitzchak did not respond. This incident captures the relationship between Esav and his father. It provides a revealing introduction to the
account of the blessings. It alludes to
the conditions and imperatives that compelled Rivka and Yaakov to deceive
Yitzchak.[9]
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 26:34.
[2] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 27:1.
[3] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 27:4.
[4] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 27:29.
[5] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 27:1.
[6] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 27:1.
[7] Da’at Zekaynim, Commentary on Sefer Beresheit 271:1.
[8] Da’at Zekaynim, Commentary on Sefer Beresheit 271:1.
[9] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 26:35.