(2009/5770)

In Parashat Toledot, we learn the famous story of Ya’akov fooling Yitzchak into giving him the blessing meant for Eisav. The simple reading of this narrative is that Yitzchak wants to give a blessing to Eisav, but Rivkah wants it to go to Ya’akov. Then Ya’akov and Rivkah plan to take advantage of a blind, old Yitzchak and trick him into giving the blessing to Ya’akov. However, this is Yitzchak we’re dealing with; it’s hard to imagine being able to trick such a great and wise person.

The general understanding of this section is that the blessing being fought over is the blessing of Avraham, the Berachah that would continue his mission. However, let us look at the blessings that are actually given. The Torah records two blessings: the first was intended for Eisav, but goes to Ya’akov, and the second blessing was intended for, and goes to, Ya’akov. The first blessing is one for material wealth and physical power, a blessing that surely was meant for Eisav, who would then rule the land and provide for its people. The second blessing is given to Ya’akov at the end of the Parashah, just before he was sent away by Yitzchak in order to avoid the wrath of Eisav. This Brachah was meant for Ya’akov to inherit the Land of Israel and have the spiritual blessing of Avraham.

We now see that Yitzchak wanted to give Eisav the blessing of physical strength, and give Ya’akov the blessing of spiritual strength. Rivkah wanted both to go to Ya’akov.  Yitzchak knew all along that Ya’akov was the one to carry on the mission of Avraham, but that mission would take more than just spirit; it would take strength. Seforno explains that Yitzchak was afraid that if he would give Ya’akov the material blessing, it would hinder his spiritual development and that too much material wealth and power might corrupt his pure spirit. Therefore, Yitzchak’s plan was to give Eisav the physical blessing and Ya’akov the spiritual one; they would work together to change the world. However, Rivka knew that as long as Ya’akov was dependent on Eisav, the mission would never be completed.                  

When Ya’akov comes before Yitzchak pretending to be Eisav, he does not fool his father; Yitzchak knows what’s going on. Yitzchak utters the famous verse “HaKol Kol Ya’akov VeHaYadayim Yedei Eisav,” “The voice is the voice of Ya’akov, and the hands are the hands of Eisav” (BeReishit 27:22). These are not the words of a confused old man. Voice represents the soul, which was Ya’akov’s gift. Hands represent the physical being, which was Eisav’s strength. By taking it upon himself and taking personal initiative to get both blessings, Ya’akov showed Yitzchak that he had both the spirit and the physical will to carry out Avraham’s mission. He didn’t need Eisav. Yitzchak then decided that his wife was right all along and gave both blessing to Ya’akov. He would be blessed with both the spirit needed to change the world, and the physical assets to do it. 

It is interesting that in the case of Ya’akov and Eisav, there could be no partnership that would further the good of mankind. But in the everyday world, we see many families, where there is a strong working partnership, despite major differences in outlook. Hopefully, we can learn the lessons of Ya’akov’s Berachot and benefit from the material and spiritual aspects of this world.