(2010/5771)

Yitzchak, the pure and devout patriarch and one of the fundamental role models of Judaism, seems foolish. At least, that is the impression one gets from a simple reading of this week’s Parashah. While the average third-grader can learn Parashat Toledot and see that Yaakov is a righteous Tzadik and Eisav is his wicked foil, Yitzchak is seemingly fooled. To make matters more difficult, Eisav fools Yitzchak by fattening him, hunting and preparing his favorite meals for him. As such, one is expected to believe that the son of Avraham Avinu, who is willing to sacrifice everything in his life for God, is swayed by physical indulgence. Such an explanation is incomprehensible, and a closer look is necessary to properly understand this story.

The Gemara (Bava Batra 133b) illuminates a shallow explanation for this difficult story. The Gemara states that one should be wary of switching the firstborn’s inheritance with another son, even if the firstborn is a sinner and the other son a Tzadik. One explanation of this seemingly unjust ruling is that, regardless of the present situation, we must have faith that HaKadosh Baruch Hu is deliberate in His actions when He decides which son is born first. Even though the firstborn might be an evil person, we must have faith that God has a plan and that, as long as we follow His pre-established rules, everything will work out for the best. This Gemara sheds light on Yitzchak’s decision. While he may intend to bless Eisav, it is not necessarily because he is fooled and thinks Eisav is more deserving than Yaakov. Yitzchak has faith in God’s ways, and as such, does not wish to change the regular primogenitary tradition of inheritance. This also explains why Yitzchak focuses heavily on Eisav’s Kibud Av, seemingly showing Yitzchak’s vanity. Yitzchak understands that Eisav is wicked, but he focuses on this singularly positive attribute to breed and harbor a Judaic connection within Eisav. As long as Eisav is going to follow a Mitzvah, even if it is only one singular Mitzvah, Yitzchak will encourage it. He may be evil, but Yitzchak, teaching us a powerful lesson, is not willing to give up on Eisav.

However, this still leaves us with a troubling question. If indeed it is divine will to have Eisav blessed instead of Yaakov, why then does Yaakov, at Rivkah’s insistence, take action and “steal” the blessing of the firstborn? Seemingly, Yaakov is disobeying the will of God and denying destiny. Surely, that is impossible, and a different perspective must be taken to understand Yaakov’s actions. We know that Tanach, far more than merely a historical record, serves as a guide for the generations, elucidating the proper way to live life through the stories of patriarchal role models. Understanding that Maaseh Avot Siman LeVanim, the actions of the forefathers are guidelines for their descendants, we must realize the important message we can derive from Yaakov’s actions.

Yaakov is facing the ultimate injustice. The epitome of piety is about to see his counterpart, evil manifest, receive blessings and divine approval. In the face of such injustice, it is easy to sit by and let God work His course. In a world ridden with injustice, crime, and immorality, many choose to take the comfortable route and idly sit by, saying that it is God’s will, and He will straighten it out if He wants to. Yaakov teaches us, however, that passivity cannot be tolerated. In the face of injustice, Yaakov does not settle for divine excuses; he takes action. As members of Am Yisrael, it is our duty to rise to the occasion and fulfill the commandment of Tikun Olam, repairing the world and rectifying injustices. Yaakov’s actions are thus a call to arms. We are not to sit by and observe; we are to right wrongs! Moreover, we see this as a unique attribute of Yaakov elsewhere in Tanach. On his deathbed, Yaakov, despite Yosef’s protests, gives the preferential blessing to Efrayim and not Menasheh, the firstborn. Again, in a similar manner, we see that Yaakov takes initiative in the face of the divine to ensure that justice be carried out and the more deserving son be given a greater reward.

However, if Yaakov is able to understand the necessity for action, why doesn’t his father Yitzchak understand it? Rav Ezra Bick notes a Biblical peculiarity in this section. The general style of the Torah is to give us background information only when it is immediately necessary. For example, Rav Bick notes that we are told that about the existence of Lavan only immediately prior to his entrance into the story (BeReishit 24:29). Yet here, the story is prefaced with a declaration of Yitzchak’s blindness. It would seemingly make more sense to tell us Yitzchak is blind only after Yaakov enters his tent to steal the Berachah of the firstborn. Rav Bick explains that Yitzchak’s blindness must be necessary information in understanding the entire story, from beginning to end. Rav Bick suggests that one must look at the different Midrashic explanations of Yitzchak’s blindness to understand what it offers to the story and how it reveals a blindness that is more than merely physical. One explanation presented in the Midrash is that, at the Akeidah, Yitzchak, tied on the altar and ready to sacrifice his own life, looks up to the heavens and is blinded as holy tears fall from the heavens into his eyes. This Midrash is difficult to understand and perhaps need not be taken literally. Rav Bick explains that Yitzchak becomes spiritually blind because of the Akeidah. But why does Yitzchak become spiritually blind? What does such blindness entail?

Instead of adopting Rav Bick’s answers to these questions, I will suggest a different interpretation. At the Akeidah, Yitzchak embodies ultimate subservience in the face of God’s will. Yitzchak, hearing that Hashem commands him to give his life, lays bound to the altar, willing to give his very life to fulfill the will of God. In other words, Yitzchak is prepared to undergo the ultimate injustice, sacrificing his own pure life for seemingly no reason, simply because it appears to be part of God’s plan. After such an experience, Yitzchak adopts a different outlook toward spirituality. Man’s goal in life is merely to listen to the will of God, and to have faith that, in the long run, His plan will work out for the best. Indeed, Yitzchak is truly defined by this passivity. Among the Avot, Yitzchak does the least, has the fewest stories, and plays the smallest role. He never leaves Eretz Yisrael and rarely faces conflict. Yitzchak takes a back seat and allows God’s plan to take over. It becomes clear, therefore, that this experience of ultimate subservience to God leaves Yitzchak blind to the need to take action. Yitzchak knows a Judaism in which one places unfathomable faith in God, beyond the capabilities of a reasonable person – a Judaism in which one is willing to sacrifice his own life at any moment merely because God says so. This blindness renders him unable to take the necessary action and give Yaakov the blessing of the firstborn. Indeed, after Eisav approaches him and Yitzchak realizes how Yaakov has tricked him, he trembles. Yitzchak neither curses Yaakov nor criticizes his actions; he merely trembles at his own folly. After realizing the action Yaakov takes and seeing that Yaakov’s actions are necessary for the greater good, Yitzchak realizes he has lived a spiritually blind life and has missed the opportunity for action. It is this fear that shakes Yitzchak to the core and causes him to doubt himself.

Thus, it becomes clear that the Avot serve as ever-essential role models to our daily lives. While embodying different aspects of Judaism, both Yitzchak and Yaakov teach important lessons in defining the fundamental ideology of Judaism. It is through an occasional “blind” faith in God as well as action in the face of injustice that the Jewish ideal is achieved. Hopefully, we can internalize these lessons set forth by the Avot, better ourselves, and achieve our true potential.