Why was it necessary to trick Yitzchak? Why couldn’t Rivka simply have spoken to her husband? But the problem that bothers one most is - how can fooling one’s elderly blind father be considered ethically acceptable behavior? On the other hand, if it’s not ethical, do ends justify the means?
In this shiur, we will analyze the relationships between Yitzchak and Esav and between Rivka and Yaakov, as reflected in the repeated keyword "beni," "my son." We will note that Yitzchak's attitude towards Esav appears to change by the end of the narrative.
The Torah records three episodes in which one of the forefathers travels to a foreign country and his wife is taken or may be taken from him. In this shiur, we will compare these stories, with the goal of understanding the persona of Avimelekh in this week's parasha.
The Ibn Ezra and the Ramban dispute whether Yitzchak was wealthy or poor. What is the significance of this dispute, and what can we learn about Yitzchak's lifestyle from the few details provided about him in the Torah?
Chazal's portrayal of Esav as a wicked murderer does not quite match the relatively mild description of Esav in the actual text of the Torah. How can we explain this discrepancy, and what does it mean for us today?
