Yaakov and the Birthright: Deception or Destiny?

 

"And the boys grew; and Esav was a cunning hunter, a man of the field; and Yaakov was a quiet man, dwelling in tents" Bresheet 25:27

Birthright (bechorah) in the Ancient Near East, the setting for our Parashah, was very important, socially, legally, economically, and religiously.  One of the privileges of the first born, as stated in legal texts and documents such as the Hammurabi Code (18th century BCE, laws 170-171) or the Nuzi Tablets (Hurrian culture, 15th century BCE), state that the firstborn son typically received a larger share of the inheritance, often a double portion. This was meant to maintain the family estate and ensure stability. Bechorah also meant assuming responsibility and family continuity. In some of the Ancient Near Eastern cultures, it meant a sacred status. Moreover, in most of these societies, the birthright was fixed by birth, and could not easily be sold, traded or taken away.

Understanding this background helps explain why the story of Esav and Yaakov in Toledot, in the context of Bechorah, is so dramatic.

A bird’s eye view of the bechorah episode, in the Parashah, shows that it is driven by acts of trickery, most notably Rivkah’s scheme to have Yaakov receive the patriarchal blessing meant for Esav, which Yitzchak grants due to his blindness. Several specific verses in Toledot clearly hint at, describe, or imply Yaakov’s deception of Yitzchak (and by extension Esav). 

The initiation of Rivkah’s plan of deception is evidenced in Bresheet 27: 6-10. There, Rivkah tells Yaakov, “I heard your father speaking to Esav… Now, my son, do as I command you.” 

Yaakov hesitates because Esav is hairy and he is smooth, “Perhaps my father will feel me, and I shall seem to him as a deceiver.” The verse explicitly uses the word, מתעתע (metaatea, “a deceiver”), acknowledging the deceptive plan. Yaakov fears being caught. 

Rivkah takes responsibility for the guilt when she responds by saying, “Upon me be your curse, my son” (27:13). Naturally, Rivkah understands the morally dangerous nature of the scheme. She disguises Yaakov, “She put the garments of Esav… on Yaakov… and placed the goat skins on his hands" (Bresheet 27:15-16).

However the most explicit hint of deception and statement of impersonation can be found in the following exchanges:

Yitzchak : “Who are you, my son?”

Yaakov : “I am Esav, your firstborn” (Bresheet 27:18-19).

Despite his condition (old age and blindness), Yitzchak gets suspicious. “How did you find it [the prey] so quickly?” he asks. Yaakov invokes G-d: “because the Lord your G-d caused it to happen,” to which Yitzchak responds, “The voice is the voice of Yaakov, but the hands are the hands of Esav” (Bresheet 27:20-22).

While Yaakov’s actions are debatable and raise a theological and ethical problem, especially in light of his eventual emergence as the father of the twelve tribes of Am Yisrael, there seems to be a silver lining in this narrative, as Rabbi Joel Mosbacher suggests. “The Torah,” he asserts, “is full of complex characters. You would think that in a sacred text, the personages would be perfect and morally pure-but the people in the Torah are far from that…. We see ourselves in their strengths and foibles, flaws and humanness. If they were perfect," concludes Mosbacher, “we could hold them as paragons but not relate to them. A parent can relate to Yitzchak and Rivkah. A sibling can relate to Yaakov and Esav. They are very human characters.” Personally, I am happy to see that our forefather was human just like us. At the same time, though, I could not fathom them engaging in illicit deeds.

This tension and the need to reconcile Yaakov’s righteousness with his deception has been discussed for over 2000 years. Jewish sages did not see Yaakov as “stealing” the Bechorah in the simple moral sense. Instead, they offered several explanations, legal, moral and spiritual, that show why Yaakov’s actions were justified or at least not a sin in the conventional sense. Here are some of these approaches.

Ramba”n and Rash”i, for instance, suggest that the verse “The older shall serve the younger,” (Bresheet 25:23) implies a Divine prophecy which Rivkah received and thus know that Yakkov is the chosen heir. According to them, Rivkah’s plan ensures that G-d’s will was fulfilled. She is planning the consummation of G-d’s plan. 

Chaza”l offer another explanation to the move by Rivkah and Yaakov. They  emphasize that since “Esav despised the birthright,” (Bresheet 25:34), treated it lightly, sold it of his free will and was unworthy of it. Midrash Tanchuma and Bava Batra 16b (which lists Esav’s sins on the day he sold his Birthright) describe Esav as impulsive, spiritually uninterested and engaging in immoral behaviour. Thus, according to them, Yaakov did not steal. He simply valued what Esav scorned.

Rash”i takes his defense of Yaakov one step further. His assertion is that Esav misrepresents himself to Yitzchak. Rash”i bases it on his interpretation of Bresheet 25:28, specifically on the Hebrew phrase “tzayid befiv” which literally means “game in his mouth” (referring to Esav’s hunting, trapping skills). Rash”i construes it as Esav using speech to manipulate Yitzchak.

It seems that to justify Yaakov and protect the moral standing of a patriarch, most sages elevate Esav’s guilt. Their portrayal of Esav provides a moral framework in which Yaakov’s act is not a betrayal but a correction of a long-standing deception.

Unlike the above-mentioned Jewish scholars, Lord Rabbi Jonathan Sacks does not focus on Esav’s demerits.  He takes a more psychological and ethical approach, showing how the story reflects deep truths about identity, destiny and family. Sacks asserts that Yaakov is not naturally deceptive. He notes that he is gentle, studious and responsible. His mother, Sacks believes, forces him to act like Esav to get a blessing that ironically was meant for his own true self, “This is the story," concludes Sacks, “of a young man forced to wear someone else’s clothes, hiding his true identity.” This is not theft. It is a crisis of identity.

Sacks, along with other commentators stress that the blessing Yaakov receives by deception is the material blessing. The Covenantal blessing, the Avrahamic promise, one that is meant for him is given openly, with full awareness, by Yitzchak later (Bresheet 28:3-4).

The blessing, as all sages agree, is not a personal prize. It is meant for the future of the Jewish People and the fulfillment of the covenant. Esav, as the text shows us, does not value it which leads us to the inevitable conclusion that the blessing was rightfully Yaakov’s and what he does is rightfully reclaiming what is already his. In the words of Sacks, “A birthright cannot be stolen from someone who does not value it.”

Vayishlach - the Art of Diplomacy

 

After over twenty years of absence, the decision has finally ripened in Yaakov, and he is preparing to leave his father in law’s home in Padan Aram and move back to resettle in the Land that G-d has promised him and his posterity. During the years that he was living with Laban, Yaakov flourished, built a strong family, amassed wealth, and many assets. Now, he is ready to legitimize his status as primogeniture and fulfill his calling as a son of the Covenant.

That major step, however, is cloaked with distress and much concern for him. There is still one issue that needs resolving, his strained relationship with his estranged brother, Esav, who vowed to kill him for having stolen his birthright. As much as Yaakov is looking forward to meeting his brother, the fear that Esav might launch a war against him hovers over his head. He does not want to kill, nor does he want to be killed.

Yaakov who is determined to go ahead and meet Esav, elects to use a three-pronged approach. The first step he takes is in the form of appeasement. He sends Esav gifts of cattle and flocks and instructs his messengers to tell Esav that: “it is a present sent unto my lord, even unto Esav; and behold, he also is behind us.” (Bresheet 32:19). Furthermore, in verse 21, Yaakov expounds and adds to his message, “Moreover, behold, thy servant Yaakov is behind us. ‘For he said: ‘I will appease him with the present that goeth before me, and afterward I will see his face, peradventure he will accept me.” It could not be more obvious that Yaakov’s hand is stretched out for Peace.

The second plan that Yaakov conceives of will be echoed many centuries later in the immortal words of the Roman Military expert, Vegetius, “Si vis, para bellum” (If you want Peace, prepare for war). While aiming for peace, Yaakov is preparing for the possible eventuality of a war with his brother. “And he divided the people that was with him and the flocks and the herds, and the camels, into two camps. And he said: ‘If Esav come to one camp, and smite it, then the camp which is left shall escape.” (32:8-9). Yaakov is splitting his household into two camps to ensure that, at least some do survive if a war does break out.

Finally, as a true son of the Covenant, Yaakov puts his trust in G-d through prayer. He reminds Him of His promise to watch over him and multiply his seed. (32:10-13).

When Esav and Yaakov eventually meet, both brothers seem to have transformed, through character development, into mature men who have learned to respect each other and put family before everything else. They part ways in peace and continue with the course of their lives.

The Midrash explains that the conflict between the brothers started already in their mother’s wombs (Bresheet 25:2). It was over the inheritance and control of the two worlds, this world, the corporal one, and the world to come, the spiritual world.

The Mahara”l of Prague dwells on this issue in his book, “Netzach Yisrael” (The Eternity of Yisrael). He claims that Yaakov was born with the inherent tendency towards the world to come, while Esav’s natural inclination is towards the physical world. The latter came into the world a fully physically developed newborn (with hair). Yaakov came out holding Esav’s heel. He, apparently, needed Esav’s support and was dependent on him. Esav’s descendants, the Mahara”l explains, feel at home in this world and reside in peace, alongside it. They have a stronghold in it which allows them to determine where war and peace should nest.

Unlike Esav, the core and the role of Yaakov and Am Yisrael (the children of Yaakov whose name changes to Yisrael, later, in this Parashah), continues the Mahara"l  is spiritual. Their task is to improve the world and build the House of the Lord. It is, therefore, only a matter of courtesy to seek permission from Esav, the one who controls the corporeal, earthly world prior to entering to make changes in it.

Even though G-d promised the Land to Yaakov and his future generations, Yaakov still seeks Esav’s consent and permission to enter it, as reflected in this his week’s Parashah. Yaakov’s future generations will, likewise, need the approval and the back of Esav’s offspring, concludes the Mahara”l.

This, as it turns out, is, indeed, the case through our Jewish history. Each time our People wish to pursue our yearning desire to leave the diaspora to join the Family of Nations, we seek the approval of the representatives of Esav.

The next time we encounter such an effort is when Am Yisrael leaves Egypt and is about to enter Eretz Yisrael, the Land that was promised to them. In that instance, they seek permission from Edom (named after Esav).

Similarly, after the Babylonian exile, Cyrus, the Persian King, issued his renowned Declaration. It granted and authorized the right of the Jews to return to Zion and build the Second Temple.

In modern times, we detect the same course. Did not Herzl, the founder of Political Zionism, bounce from one world leader to another, from the Sultan of the Ottoman Empire to the Kaiser, king of Prussia to seek permission from a great power to support his idea to establish a Jewish Homeland? Did not Chaim Weitzman approach Lord Balfour with the same request, an encounter that produced the Balfour Declaration and later, the San Remo Accord which decreed the rights of Jews to build their National Home in Eretz Yisrael, their ancestral Homeland?

Yes, that is our forefathers’ legacy to us. What a great privilege it is to be part of a nation, a culture that abides by international laws, engages in the art of diplomacy in a manner that dignifies not merely its members but also displays respect and courtesy towards those who are in power, in a mere effort to seek approval for what has already been rightfully ours.

Shabbat Shalom Fellow Jews and Am Yisrael and a wonderful weekend to all.