Toldot | Yitzchak's Blessing of Yaakov and Esav

Why does Yitzchak prefer Esav over Yaakov? It is commonly understood that Yitzchak can bless only one of his two sons, i.e. either Yaakov or Esav, but not both. Should this understanding be correct, then indeed Yitzchak's choice of Esav over Yaakov is quite disturbing.

However, one could suggest that Yitzchak actually plans to bless both of his sons. Should this be true, then his blessing of Esav first may actually make a lot of sense.

In this week's shiur, we explore this latter possibility.

Introduction
In our series thus far on Sefer Breishit, we have shown how the process of "bechira" - God's choice of Avraham and his offspring to become His special nation - has emerged as the primary theme. We have discussed how God had promised Avraham numerous times that his offspring ("zera") would become a great nation in a special land ("aretz"). Even though each promise added a special dimension, each one repeated in one form or other the same key phrase:

• "l'zar'acha natati et ha'aretz ha'zot..."
  - "to your offspring, I have given this land"
  [See 12:7, 13:15, 15:18, 17:8]

Although these divine blessings suggest that this nation is to emerge from all of Avraham's offspring, God informed Avraham that only Yitzchak, his lone son from Sarah, has been chosen to fulfill this destiny:

• "For it is [only] through Yitzchak that there shall be called for you zara [your offspring]." (21:12)

God Himself later confirms this blessing on Yitzchak, when He forbids him to leave the land during a time of famine:

• "Reside in this land and I will bless you... for I will assign all this land to you and to your offspring." (26:2-5)

What will happen when Yitzchak has children? Will only one of his children be chosen, as was true in the case of Avraham, or will all of his offspring be chosen?

Considering that the reason for God's "bechira" (selection) of Avraham was in order that his offspring become a nation (see 12:1-2), this 'filtering' process of choosing only one son over others could not continue forever. Should only one 'favorite son' be chosen in each generation, a nation could obviously never develop. Sooner or later, this 'filtering process' must end, and an entire family must be chosen.

Thanks to our 20/20 hindsight, we know that this process ends after three generations (Avraham, Yitzchak, and Yaakov). However, to the Avot themselves, this specific point concerning when this "bechira" process ends may have been unclear.

With this in mind, we can begin our shiur.

All in the Family
Based on our above introduction, there is no apparent reason for Yitzchak to assume that only one son is to be chosen and the other rejected. Unlike Yitzchak and Yishmael who come from different mothers, both Yaakov and Esav are born from the same mother. In fact, they are twins! Therefore, it is only logical for us to presume that Yitzchak assumes that both Yaakov and Esav are chosen.

Furthermore, even if there is some divine reason to choose only one son, it should be God's choice and not Yitzchak's! After all, up until this point, God alone had been involved in this bechira process. He had chosen Avraham, and He alone had chosen Yitzchak over Avraham's other offspring. Without a specific divine command, why would Yitzchak even consider making such a bold decision?

However, if indeed both Yaakov and Esav are considered chosen, why does Yitzchak intend to bless only one of them?

"Bracha" or "Bechira?"
To answer this question, we must differentiate between two basic types of blessings found in Sefer Breishit. For the sake of convenience, we will refer to one as bechira and the other bracha. Let's explain:

Bechira
We use the name bechira (selection) to describe God's blessing of "zera v'aretz" to the Avot, i.e. being chosen to become the forefathers of His special nation. Bechira implies that only one son is chosen, and that all other children are rejected. As we explained above, this process began with God's choice of Avraham Avinu and continued with His choice of Yitzchak over Yishmael. It is not clear, however, when this bechira process will end.

Bracha
We will use the name bracha to describe a blessing of personal destiny (e.g. prosperity, power), given by a father to his sons. For example, Noach bestows a bracha on each of his three sons (9:24-27). He does not choose one son to become a special nation. Rather, he blesses (or curses) each son based on his potential.

The classic example of bracha (as opposed to bechira) is found in Parshat Vaychi when Yaakov Avinu, prior to his death, blesses each of his twelve sons (see 49:1-28). In those blessings, Yaakov is not choosing which of his children will become God's special nation. Rather, he bestows a blessing of personal destiny on each son, according to his understanding of each son's character and potential (see 49:28).

Thus, according to these definitions, bracha is typically bestowed by the father, while bechira is bestowed by God.

Yitzchak's Bracha for Eisav
With this background, we can now return to our question: What is the nature of the blessing which Yitzchak intends to give Esav? Is it a blessing of bracha or bechira?

Considering that there appears to be no reason for Yitzchak to choose only one son, we should expect that the nature of his intended blessing of Esav to be a bracha (and not bechira).

To determine if this assumption is indeed correct, we need only examine the actual blessing which Yitzchak gives, i.e. the blessing to Esav which Yaakov took by trickery:

• "May God give you of the dew of heaven and the fat of the land, and an abundance of grain and wine. Other nations shall serve you, and bow down to you, Be master over your brother, and let your mother's sons bow down to you ..." (27:28-29)

This blessing is a classic example of bracha, for it promises prosperity and leadership. It cannot be bechira, for it does not contain the phrase of "zera v'aretz." [In fact, this blessing is rather similar to the blessings of prosperity and leadership which Yaakov himself later bestows upon Yehuda (see 49:8) and Yosef (see 49:25-26).]

Why then does Yitzchak (intend to) bestow this blessing only on Esav? Why can't both sons be blessed?

The Right Man for the Job
As we explained above, one could suggest that Yitzchak expects that both his children will become 'Am Yisrael' [or, to be more precise, 'Am Yitzchak']. However, realizing that he is aging, and understanding that in order for his children to become a nation they must have political leadership, Yitzchak must appoint one of his sons as the family leader.

For this job, Esav - the "ish sadeh" [a man of the world (see 25:27)] - is obviously the most suitable candidate. [You need to have a "macher" to run a country. Furthermore, realistically speaking, Yaakov & Esav are over sixty years old, Esav is married with children, has a job, and can take of himself and others; while Yaakov is still single, and 'living at home.' Hence, Yitzchak choice of Esav to become the family provider and leader is quite logical.]

Undoubtedly, Yitzchak has a blessing in store for Yaakov as well - most probably a blessing of spiritual leadership. Yaakov - the "ish tam yoshev ohalim," a man of the book (see 25:27) - can provide the family with spiritual guidance. [This 'theoretical blessing' for Yaakov is quite similar to the ultimate duty of shevet Levi (see Devarim 33:10).] However, without first setting up a nation (via Esav), there would be no one around for Yaakov to guide.

[The fact that Yitzchak had called upon Esav, his eldest, to receive his blessing first, does not rule out the possibility that he may have intended to bless Yaakov afterward. Note in Parshat Va'ychi how Yaakov first blesses Yosef, and only afterward blesses his twelve children.]

So what went wrong? Why does Rivka intervene? Why must Yaakov 'steal' Esav's bracha? Or to put it more bluntly, is Rivka simply jealous for her 'favorite son,' or did she perceive the situation differently?

To answer this question, we must return to the beginning of the Parsha.

Rivka Knows Best
Rivka knows something that Yitzchak doesn't! Recall that when she was pregnant with Yaakov and Esav, Rivka senses a struggle, and seeks God for an explanation (see 25:22).

God's answer to her (and not to Yitzchak!) already alludes to the fact that the bechira process has not yet ended:

• "And God answered her saying: There are two nations in your womb, and two separate peoples shall issue from your body; one people shall be mightier than the other, and the older shall serve the younger." (25:23)

Because of this prophecy, Rivka knows something that Yitzchak does not - that her twins are destined to become two nations, and hence, only one of them can be chosen. Realizing this, and knowing from that same prophecy that it must be the younger brother (see 25:23, "v'rav ya'avod tza'ir"), Rivka knows that Yaakov is destined to receive bechira, and not Esav.

Yitzchak, however, is unaware of this prophecy. [Note 25:23: "va'yomer Hashem lah" - to her, and not to him!]

It is not clear why Rivka never informs Yitzchak of this prophecy. She may assume that Yitzchak also knows, and only later realizes that he doesn't (see Ramban 27:4). Alternately, she may understand that it is God's intention for only her to know, and not Yitzchak. Whatever the reason may be, as the children grow up, each parent has a different perception of their destiny. Yitzchak assumes that both Yaakov and Esav are chosen, while Rivka knows that it will only be Yaakov.

Rivka's Dilemma
Rivka, overhearing Yitzchak's intention to bless Esav (27:5), faces a dilemma.

 Does Yitzchak plan to bless Esav with the bechira (or that God grant him the bechira)? If so, she must act quickly, for the future of Am Yisrael rests on her shoulders.
 Does Yitzchak think that both children are chosen? Is he giving a bracha of leadership to Esav? The result of this blessing could also be disastrous!
 Can Rivka just go over and tell Yitzchak that he is making a mistake? Is it too late? Will he listen? Would he be willing now, after so many years, to change his perception?

Rivka has limited time to act, yet feels responsible to the prophecy which she had received, and hence obligated to rectify the situation. In her eyes, this may have been the original reason why God had originally granted her this knowledge. Unfortunately, however, Rivka must resort to trickery to make sure that Yaakov will receive the blessing instead.

Now that we have explained Rivka's course of action, we must now explain Yitzchak's.

Yitzchak's Blessings
After Yitzchak grants Yaakov (thinking that he is Esav) a bracha of prosperity and leadership, the real Esav arrives and begs his father for another blessing (see 27:34,36). Yitzchak's first response is that the special blessing which he intended for Esav (prosperity and power) had already been given to Yaakov (27:35,37). There is no other bracha for Esav, for he is obviously not suitable to receive the bracha of spirituality, intended for Yaakov. However, since Yitzchak still assumes that both sons are chosen, in the end he is able to grant Esav another bracha instead.

[This extra blessing ("tal ha'shamayim u'shmaney ha'aretz"/ see 27:38-39) includes prosperity, for this can be shared by both brothers. However, since the blessing of political leadership ("hvei gvir l'achicha..." /see 27:29) can only be given to one son, Yitzchak tells Esav that he will be able to obtain this blessing only should Yaakov fall (see 27:40).]

What about the bechira? When does Yitzchak find out the 'truth?'

Clearing the Air
Undoubtedly, at the conclusion of this entire episode, Rivka must have finally explained her actions to Yitzchak. Now, after hearing the details of God's earlier prophecy to Rivka, Yitzchak finally realizes that only one son, Yaakov, is to be chosen. To his dismay, he now accepts the fact that the bechira process must continue into yet a third generation.

Therefore, before Yaakov departs to Padan Aram in search of a wife, Yitzchak grants him one last blessing. Here, we find the classic blessing of bechira:

• "May God grant the blessing of Avraham [i.e. bechira] to you and your offspring, that you may inherit the land which Elokim has given to Avraham..." (28:4)

Note once again the key phrase - "zera v'aretz" - of the bechira blessing! This blessing is quite different from the original blessing which Yitzchak first intended to give Esav (27:28-29). In contrast to a bracha of prosperity and power, we now find the familiar concept of God's special nation inheriting a special land.

[If you have been following the shiur, you should now ask, "How can Yitzchak grant a blessing of bechira - is that not God's decision?" The answer, however, is quite simple. Read 28:3 carefully - "v'kel sha-kai y'varech otcha...." Yitzchak is not granting Yaakov the bechira. He is blessing Yaakov that God should grant him the bechira - and that's exactly what takes place a few psukim later at the beginning of Parshat Va'yetze!]

 

Ma'ase Avot, Siman La'banim
Despite our 'technical' explanation for Yitzchak and Rivka's behavior in this week's Parsha, a more fundamental question remains: Why must the bechira process be so complex? In other words, why is it that at the very inception of our national history, trickery must be employed for us to arrive at our divine destiny?

Although this is a very difficult question to answer, one could suggest that this entire episode may carry an important message concerning how to relate to the nature of our physical world and leadership.

Indeed, to become a nation, there are times that the 'aggressive' qualities of an "ish sadeh" are needed. However, there is a popular notion that these physical responsibilities should be delegated to the "ish sadeh" and to one who is only an "ish sadeh", leaving the spiritual realm alone to the delicate "ish tam". Yitzchak's original intention to bless Esav may reflect this notion. After all, Yaakov, the "ish tam" was not yet fit to receive the blessing of prosperity and leadership.

Therefore, to secure that blessing, it was necessary for Yaakov to first don the 'hands of Esav.' To establish God's special nation, there are times when it is necessary for the "ish tam" to take on the responsibilities of the "ish sadeh". Separating these responsibilities between two sons reflects the notion that spirituality cannot be found in the physical world of establishing a nation.

At the time of these "brachot", Yaakov himself is not yet ready to become an "ish sadeh". But sooner or later he will need to be able to blend these qualities. Later in his life, before he returns to Eretz Yisrael, Yaakov must finally confront the 'angel of Esav,' this time without trickery, to prove that he is indeed worthy of that leadership task. Nonetheless, it is significant that the primal character of Am Yisrael is that of Yaakov, the "ish tam."

Even though many situations in our history will arise when we must don the 'hands of Esav' - when we must act as an "ish sadeh" - our dominant trait must always remain that of an "ish tam." For when Am Yisrael enjoys prosperity and political leadership, it is only for them to provide mankind with spiritual guidance.

Throughout our history, even though we must periodically 'don the hands of Esav,' our voice must always remain 'the voice of Yaakov!' [see 27:22]

For Further Iyun
A. Ramban (see 27:4) disagrees with the entire approach presented in the above shiur. From the very beginning, he understands that Yitzchak's intention is to bless Esav with the bechira.

• 1. Note in the Ramban how he understands why Rivka doesn't tell Yitzchak about her n'vuah. Does this affect how he understands the entire parsha?
  2. What basic assumption of the above shiur does Ramban disagree with?
  3. Does Ramban (see 27:28) find any hint to "zera v'aretz" in Yitzchak's first bracha to Yaakov/Esav?
  4. How does Rashi understand this sugya?
  5. Attempt to relate this entire sugya to the klal of ma'ase avot, siman la'banim. [Iy"h, this will be the topic of a future shiur.]

B. In the opening episode of the Parsha, when Esav sells his birthright to Yaakov, he makes a very powerful statement: "hinei anochi holeych lamut, v'lama ze li bchora". Esav seems very practical. He sees no challenge in having the "bchora," he is living for the present and has no dreams or goals for the future.

• 1. Relate this to the above shiur, and the reason why Esav is rejected.
  2. Could it be that this attitude, a lack of appreciation of his destiny and purpose, leads to his ultimate rejection?
  3. Can this explain why Yaakov is interested in buying the birthright?
  4. Does Yitzchak know about this entire incident? If so (or not), how may this affect the blessing which he later intended to give his children.

C. The blessing of bechira to Yaakov in 28:3-5 contains several key phrases found in earlier blessings to Avraham Avinu. Attempt to find these parallels.

• 1. Are most of them from Brit Milah? (see Breishit 17:1-10)?
  If so, can you explain why? [What additional message did Avraham receive after Brit Milah?]
  2. When did Hashem actually confirm this blessing? (See 35:9-13!)