The Blessing of the Firstborn
And Esav said to Yaakov,
“Let me swallow some of this red food for I am tired.” Therefore, his name is Edom. (Beresheit 25:30)
Esav
returns from the field exhausted.
Yaakov is preparing lentil porridge.
Esav asks Yaakov to give him the porridge. Yaakov offers to exchange the porridge for Esav’s rights as
firstborn. Esav agrees and the
birthright is transferred to Yaakov.
Rabbaynu
Avraham ibn Ezra discusses the reason Yaakov was preparing a porridge of
lentils. He draws an important
conclusion from this aspect of the incident.
He argues that Yitzchak was not wealthy. His household was forced to sustain itself with humble foods.[1]
Rabbaynu
Avraham ben HaRambam disagrees with Ibn Ezra.
He argues that Yaakov’s preparation of this porridge does not indicate
poverty. Yaakov was a tzadik – a righteous person. He had little interest in delicacies. He was content with simple foods and avoided
foods which might awaken greater appetite.[2]
It is
difficult to understand this dispute.
What compelled each authority to assume his respective position? This dispute appears to be the result of a
more basic argument. Yaakov purchased
Esav’s birthright. What special claim
or privilege was secured through this birthright? Ibn Ezra maintains that the first born traditionally inherited a
larger portion of the estate of the father.
This explains Ibn Ezra’s assertion that Yaakov was impoverished. This poverty played an essential role in
Esav’s decision to sell his birthright.
Esav observed that his father was not wealthy. He calculated that even a
double portion of a poor man’s estate was of little worth. Therefore, he was willing to abandon his
rights as first born.[3] From Ibn Ezra’s perspective Yitzchak’s poverty was
fortuitous. It is an essential element
of the incident. It encouraged Esav to
sell the birthright to Yaakov. The poverty
might even have been providential.
Rabbaynu
Avraham ben HaRambam understood the birthright differently. He explains that traditionally the first
born assumed the role of kohen, or
priest. Esav had no interest in
devoting himself to the service of Hashem.
This birthright had no value to Esav.[4] Therefore, he sold it to Yaakov.
This interpretation underlies Rabbaynu Avraham ben HaRambam’s position
regarding Yitzchak’s wealth. From this
perspective, poverty or wealth did not play a role in Esav’s decision. There is little reason to assume that
Yitzchak was impoverished.
This
dispute is expressed in one additional area.
The last pasuk states that
Esav “sold the birthright”.[5] The term used for “sold” is va’yevaz. This is an unusual and ambiguous term. It is interpreted by many authorities to
mean “and he sold”. However, Rashi
offers another interpretation. He posits
that the term means “and he rejected”.[6] Why does Rashi adopt this interpretation?
Ibn
Ezra understands the birthright as the privilege to inherit a larger portion of
the father’s property. If this is the
nature of this right, its sale cannot be viewed as immoral. It is a straightforward business
calculation. Accordingly, Ibn Ezra
seems to interpret va’yevaz to mean
“and he sold”. This translation does
not involve any moral judgment of Esav’s decision.
However,
Rashi agrees with Rabbaynu Avraham ben HaRambam. He explains that the firstborn was destined to be a kohen.[7] The abandonment of this right is a moral decision. It is a rejection, or belittlement, of a
spiritual opportunity. Therefore, Rashi
interprets va’yevaz to mean
“rejection”. This implies Esav’s action
was a moral judgment.
Yitzchak’s Blindness
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)
Yitzchak
approaches death. He decides that the
time has come to bless his oldest son.
He summons Esav and directs him to prepare for the blessing. Yaakov disguises himself as Esav and
receives the blessing destined for Esav.
How did Yaakov deceive his father into bestowing the blessing upon
him? Our pasuk explains that Yitzchak had very poor vision. This handicap
enabled Yaakov to trick his father.
Yitzchak could not recognize that Yaakov had replaced Esav.
Rashi
quotes an interesting comment from our Sages regarding the cause of Yitzchak’s
blindness. Our Sages explain that
Yitzchak’s blindness was a consequence of the Akeydah – Yitzchak’s
placement by his father upon the altar.
The Sages explain that the angels observed Avraham bind Yitzchak and place
him upon the altar. Like Avraham, the
angels assumed that Yitzchak would be slaughtered and offered as a
sacrifice. The angels began to cry. Their tears descended from the heavens and
fell into Yitzchak’s eyes. These tears
caused Yitzchak’s blindness.[8] It is difficult to understand these comments in their literal
sense. Assuming that an allegory is
intended, what is its interpretation?
In
order to unravel the mystery of our Sages’ comments, we must return to Yaakov’s
deception of his father. Why was this
subterfuge necessary? Rashi explains
that it was actually Esav who intentionally mislead Yitzchak. Esav succeeded in tricking his father into
believing that he was a moral, earnest individual.[9] Based on this assessment of his son, Yitzchak decided to bestow
the blessing associated with the birthright upon Esav. This would have been
disastrous. Yaakov intervened. Taking advantage of his father’s blindness,
he disguised himself as Esav and secured the blessing. It is notable that two types of “blindness”
are at play in this incident. Yitzchak
is “blind” to the true moral character of Esav. This blindness leads to a potential crisis in which Yitzchak was
prepared to bestow a crucial blessing upon Esav. Yaakov forestalls this
disaster through taking advantage of his father’s physical blindness and
disguising himself as Esav. In short,
Yitzchak’s figurative blindness precipitated the crisis and his literal
blindness was crucial to its solution.
But
how could Yitzchak have been so taken in by Esav’s ruse? Yitzchak was certainly a wise
individual. He was a prophet. He had a profound understanding of the world
and Hashem. How did he not see through
Esav’s deception?
Gershonides
responds to this issue. He explains
that Yitzchak’s wisdom was not necessarily a useful resource in penetrating
Esav’s deception. He argues that
Yitzchak’s very perfection interfered with his ability to identify Esav’s
corruption. Yitzchak was completely
devoted to the study and the pursuit of truth.
This total devotion deprived him of the ability to sense and to
recognize Esav’s true character. He
could not discern Esav’s evil and deceptive character. His spiritual perfection left him ill-prepared
to deal with Esav.[10]
Perhaps
we can now understand the message of our Sages. Our Sages are telling us that Yitzchak’s blindness was a
consequence of the experience of the Akeydah. Yitzchak underwent a unique experience. He was almost sacrificed on the altar to Hashem. This experience permanently affected Yitzchak’s
values. This close encounter with
death, under these unusual circumstances, reoriented Yitzchak’s relationship
with the material world. He became
removed and distant from this world.
Instead, he devoted himself to the world of wisdom and truth. This intense devotion to wisdom and truth
left him ill-prepared to recognize Esav’s deviousness. He failed to recognize Esav’s true
nature.
Yitzchak’s
inability to see through Esav made it necessary for Yaakov to deceive his
father. This was the only way he could
secure the blessings. A necessary
requisite for Yaakov to succeed was Yitzchak’s physical blindness. This blindness made Yaakov’s impersonation
of Esav possible. In short, Yitzchak’s
physical handicap was necessary because of his inability to see Esav’s true
character. This “blindness” to Esav was
a consequence of the Akeydah.
The Sages communicate this lesson by relating Yitzchak’s blindness to
the incident of his offering upon the altar.
The Impact of Approaching Death on Yitzchak
And he said, “I have
become old and I do not know the day of my death.” (Beresheit 26:2)
Yitzchak
explains that he wishes to bestow the blessing now because he is old. He does not know when his life will
end. Rabbaynu Shemuel ben Meir –
Rashbam – explains that Yitzchak wanted to transmit this blessing
personally. He must act while
alive. At his advanced age, he felt
compelled to act. If he did not now
bestow the blessing, he might lose the opportunity.[11]
Rabbaynu
Ovadia Sforno offers a very different explanation for Yitzchak’s decision to
act at this time. He observes that
Yaakov also blessed his children when he was close to his death. Moshe, too, blessed Bnai Yisrael at the end of
his life. Apparently, these tzadikim felt that giving their
blessings at this specific time was appropriate. Why is this time special?
Sforno
explains as a person ages, the individual has the opportunity to advance
spiritually. The allure of the material
world fades. The physical desires,
which may have influenced the person in youth, are now viewed as passing
fancy. Faced with approaching death,
the importance of the brief period spent in the material world decreases. One can use this opportunity to examine
values. This examination should lead to
a reemphasis of the spiritual. In a tzadik, this is a natural
transition. Attachment to the material
world fades with age and the spiritual element of the personality becomes more
pronounced.
The
bestowal of a blessing is a spiritual endeavor. The blessing requires that the benefactor enter into a very
close spiritual relationship with Hashem.
In order to achieve this relationship the individual must be able to
forsake the attraction of the material world.
This becomes easier to achieve in old age and with the approach of death. This is the reason these tzadikim waited for this point in their
lives to bestow their blessings.[12]
Yitzchak’s Assessment of His Sons
Esav
discovers that Yaakov received the blessing that was destined for the
firstborn. He asks his father, Yitzchak, for some other blessing. Yitzchak
replies that he has blessed Yaakov and that the blessing will be effective. He
has awarded Yaakov dominion over his brother Esav. There is no appropriate
blessing remaining for Esav.
There
is a basic difficulty with Yitzchak’s response because there was an additional blessing. Later in the
parasha, Yitzchak bestows upon Yaakov
the “blessing of Avraham.” This blessing designated Yaakov as Avraham’s
spiritual heir. He would receive the Land of Israel and serve as the standard
bearer of the ideas developed by Avraham.
Sforno
explains that Yitzchak always realized that Yaakov was the more righteous of
his sons. There was no question that the blessing of Avraham was only
appropriate for Yaakov. He never considered transmitting this legacy to Esav.
However, Yitzchak felt that the blessing of material prosperity and political
power was most fit for Esav. Yaakov had no interest in these mundane matters.
Sforno
explains that Yitzchak believed that Esav's domination would be a blessing for
both children and their descendants. Yitzchak perceived Esav as materialistic,
but good-hearted. His benevolent governance over Yaakov would free his younger
brother, and his descendants, from toil in the mundane. Thus unencumbered by
the burden of material want, Yaakov could freely pursue wisdom and truth.[13]
Yitzchak’s
error was his belief that the “benevolent” Esav would use his wealth to care
for his brother, Yaakov. Rivkah recognized that Yitzchak had misread Esav’s
nature and she diverted the material blessing to Yaakov.[14]
Prayer and the Natural Order
And Yitzchak prayed for his wife
because she was barren and Hashem answered him and Rivka, his wife,
conceived. (Beresheit 25:21)
This passage is the first
instance in which the Torah explicitly makes reference to prayer. Rivkah was childless and Yitzchak prayed to
Hashem and asked that they be given children.
This incident clearly illustrates the efficacy of prayer. However, in everyday life the effectiveness
of prayer is far less evident. So many
prayers seem to go unanswered! Must one
be a tzadik like Yitzchak in order to merit Hashem’s attention? Can common people realistically hope that
their prayers will be heard?
In order to respond to this
difficult issue, we must begin by analyzing and correcting two fundamental
misunderstandings regarding prayer.
Many people wonder why Hashem
does not answer all of our prayers.
After all, Hashem is merciful and omnipotent. He has the power to grant all of our requests. Since this is the case, why does He not
simply grant any petition that is sincerely expressed? Remember Tevyah – the poor dairyman in The
Fiddler on the Roof? Tevyah
struggles in his poverty and asks this simple question: Would it interfere with some grand scheme of
the Almighty if he were a wealthy man?
Tevyah wonders what difference it would make to Hashem if he were
relieved from the burden of his poverty.
Certainly, there could be no reason of cosmic importance that should
dictate that he must suffer! Why does
Hashem not just grant him wealth? Let
us consider whether Tevyah is asking a valid question.
How does Tevyah see the
world? He sees the events of this world
as an infinite collection of unrelated choices made by the Almighty. The Almighty made him poor and the Almighty
can make him wealthy. Certainly, to the
Almighty it makes little difference whether Tevyah is rich or poor. So, Tevyah asks, “Why does Hashem not make
me wealthy?” But is this world view
correct?
Nachmanides explains that one
of the foundations of the Torah is that Hashem performs subtle, invisible
miracles. When we think of miracles, we
often recall the wonders described in the Torah – the splitting of the Red Sea
and the manna in the desert. However,
Nachmanides explains that these overt wonders represent only a portion of the
miracles Hashem executes. Far more
common are the less visible, subtle miracles He performs. In fact, these subtle
miracles are fundamental to the Torah.
The Torah tells us that we will be blessed for righteousness and
punished for evil. This assurance is predicated
on the assumption that Hashem performs these subtle miracles.
What is a blessing? A blessing is some material benefit that is
accrued as a reward for acting righteously.
Inherent in this concept is that this material benefit was not destined
to occur. A blessing is a benefit that
is not destined to occur, but results from acting righteously. Nachmanides applies the same reasoning to
punishments. The Torah describes
material punishments that we will experience if we violate Hashem’s will. These punishments are not destined to
occur. Instead, Hashem interferes with
destiny in order to punish evil.
Now, let us analyze
Nachmanides’ comments a little more carefully.
Nachmanides asserts that there is a natural order that guides events in
this world. Hashem sometimes interferes
with this natural order in order to bless or punish us. Nachmanides maintains
that the material world is guided by physical laws and that these laws
determine events in this world. When
Hashem blesses or punishes us, He interferes with these laws. Nachmanides’ contention is that a miracle is
a breach in the natural order. If this
is so, then every time Hashem bestows a blessing or punishes us, He is
performing a miracle. We may not be
able to see this subtle miracle, but, nonetheless, it is there.
It is notable that
Nachmanides maintains that the very concept of a miracle implies that there is
a normal, natural order; the concept of a miracle could not exist without the
complementary concept of natural law. If
there is no natural law, then what is a miracle? The very definition of a miracle is a breach in the natural
order.
For when I contemplate Your heavens,
the work of Your fingers, the moon, and the stars that You set in place – then
what is a human being that You should have him in mind or mortal man that You
should take note of him. (Tehilim
8:4-5)
When Hashem formed the
universe, He created a system of natural laws to guide its activities and
processes. It is His will that these
laws determine events in this world. He
interferes with these laws when He bestows a blessing or carries out a
punishment. This means that Tevyah is
quite wrong! Hashem created the
physical laws that have conspired to condemn Tevyah to poverty. In his petition, Tevyah assumes that the
only issue at stake is whether he should be rich or poor. This, however, is not the issue at stake
–something much more profound is at work here.
Should the laws Hashem created to guide events in this world be
abrogated? Should Hashem “compromise”
His will on behalf of Tevyah? When the
question is phrased this way, Tevyah’s wish that Hashem make him wealthy is not
as benign and inconsequential to the cosmic order as Tevyah believes.
Let us now relate this to
prayer. When we pray to Hashem, we are
asking Him to perform one of His subtle miracles. For instance, someone is sick.
We pray for the person’s recovery.
We assume that without Hashem’s help this recovery may not occur. We are asking that Hashem interfere with the
laws He created to remedy the problem. Like Tevyah, we are asking for Hashem to
“compromise” His will!
This raises a question. If every prayer is a request for a miracle
and every miracle represents some “compromise” of Hashem’s will, then how can
we expect any prayer to be answered? In
truth, this is the real wonder of prayer!
Many disappointed people often ask why their prayers go unanswered; a
more reasonable question would be to ask what induces Hashem to respond to our
petitions. Why should He “compromise”
His will for us?
This idea in the passage
above is expressed by King David. David saw that Hashem was the creator and
master of the entire universe. Yet,
King David also knew that Hashem cared for and provided for humanity and would
even suspend the natural order He created in order to benefit humanity. How different David’s attitude is from ours!
We ask why Hashem does not answer all of our prayers. David asks why Hashem should have any concern with our needs!
This brings us to the second
popular misunderstanding regarding prayer.
What is a prayer? It is
generally assumed that a prayer is a heartfelt petition and that the more
sincere the supplication, the more likely Hashem will respond. Based on this understanding of prayer, it
follows that everyone can pray effectively.
Anyone can sincerely appeal to Hashem to satisfy one’s needs. However, let us seek a definition of prayer
from the Torah.
A study of the Torah’s
treatment of Avraham provides no instances in which Avraham overtly prayed to
Hashem. However, the Sages maintain
that Avraham did pray and that at
least two of his prayers are explicitly recorded in the Torah. In the first instance, Hashem promises
Avraham that He will reward him for his righteousness. Avraham protests. What is the value of the reward
Hashem will bestow upon him if he does not have offspring? In response, Hashem promises Avraham that he
will have children and his descendants will be as numerous as the stars in the
heavens.[15] Our Sages describe this conversation between
Avraham and Hashem as an instance of Avraham praying.[16] But this conversation does not seem to be a
prayer. Instead, it seems that Avraham
is debating with Hashem. Rather than
presenting himself as a supplicant, Avraham seems to challenge Hashem.
There is another conversation
between Hashem and Avraham that our Sages identify as prayer.[17]
Hashem tells Avraham that He will destroy Sedom. Avraham protests. He
argues that there may be innocents among the people of Sedom. How can Hashem
destroy the innocent with the wicked?
Surely, this is not justice![18] Again, this does not seem to be a
prayer. Instead, Avraham seems to be
engaged in a debate. He argues with
Hashem and urges Him to do justice. Why
did our Sages regard these two instances as examples of prayer?
Clearly, the Sages did not
define prayer as the act of a supplicant petitioning Hashem. Apparently, prayer need not even involve
supplication. A different definition of
prayer emerges from these examples. In
each, Avraham is stating a request accompanied by an argument for granting the
request. This indicates that prayer
need not involve supplication, but it must include an argument favoring the
granting of the request. Also, in both
instances, Avraham offers similar arguments.
He contends that Hashem's will shall be fulfilled on a higher level if
Hashem fulfills his request. If Hashem
grants him children, then His promises of reward will far more meaningful. If, in destroying Sedom, Hashem spares the
innocent, humanity will recognize Hashem's justice. In other words, we do not emphasize our needs as much as we
express the desire to see Hashem’s will fulfilled in the most complete
manner. We petition Hashem by
demonstrating an understanding of Hashem’s grand design for a just and
righteous world and expressing our desire for the fulfillment of this design.
Let us consider another
example of prayer in the Torah. Bnai
Yisrael created and worshiped the Egel – the Golden Calf. Moshe prayed to Hashem to spare Bnai
Yisrael. What was Moshe’s prayer? Again,
we find that it included an argument.
Moshe argued that the destruction of Bnai Yisrael would lead the
Egyptians to believe that Hashem took Bnai Yisrael out of Egypt just to destroy
them in the wilderness. Moshe argues
that the will of Hashem will be fulfilled more completely through sparing Bnai
Yisrael.
Our own prayers follow this
same pattern. Let us consider the Amidah – the central prayer of the
service. We ask Hashem for health,
redemption, forgiveness and so many other blessings. But, in each instance we make an argument: Forgive us because it is Your nature to forgive and forbear; Redeem us because You are a mighty redeemer;
Heal us because You are a trustworthy
healer and merciful. In each case,
we appeal to Hashem to reveal Himself.
We do not emphasize ourselves, we emphasize Hashem. In asking Hashem for His help, we are
expressing our understanding of His will and our desire for His will to be
fulfilled. This does not seem to be similar to Avraham and Moshe’s petitions.
If we accept our Sages
understanding of prayer, it emerges that it is not as easy as is imagined to
offer sincere prayer. Yes, it is easy
to be sincere in asking for one’s personal needs to be fulfilled, but it is not
as easy to frame one’s request as an act of devotion to Hashem.
Through
this understanding of prayer we can begin to answer David’s question. We cannot
completely understand Hashem’s concern with humanity. However, a partial explanation emerges. We do not ask Hashem to compromise His will in our behalf. How can we expect Hashem to alter His
universe for us? Instead, we ask Hashem
to act in fulfilling a higher objective.
We ask Him to interfere with the natural order in order to reveal
Himself.
[1] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Beresheit, 25:32.
[2] Rabbaynu Avraham ben HaRambam, Commentary on Sefer Beresheit 25:29.
[3] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Beresheit, 25:32.
[4] Rabbaynu Avraham ben HaRambam, Commentary on Sefer Beresheit 25:31.
[5] Sefer Beresheit 25:34.
[6] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 25:34.
[7] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 25:32.
[8] Sefer Bersheit 27:1
[9] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 25:28.
[10] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Sefer Beresheit, (Mosad HaRav Kook, 1994), p 176.
[11] Rabbaynu Shemuel ben Meir (Rashbam) Commentary on Sefer Beresheit, 26:2.
[12] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 26:2.
[13] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 27:29.
[14] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 27:29.
[15] Sefer Beresheit 9:1-6.
[16] Rabbaynu Shlomo ben Yitzchak
(Rashi), Commentary on Sefer Beresheit 16:5.
[17] Mesechet Berachot 26b.
[18] Sefer Beresheit 18:20-33.