Rabbi Berel Wein
The troubling question that has persisted throughout the ages of biblical commentary on this week’s parsha is: What is Yitzchak thinking with regard to giving the blessings and heritage of Avraham to Eisav? Basically, the comments and explanations fall into two categories. One of them is that Yitzchak is fooled by Eisav and is really unaware of his true nature and wanton behavior. Rashi, quoting Midrash, interprets that Eisav “haunted” his father with his pious speech and cunning conversation. Yitzchak is fooled by Eisav and believes that Eisav, the man of the world and the physically powerful figure, is better suited to carry on Avraham’s vision than is Yaakov, the more studious and apparently more simple of the brothers. The other opinion, more popular among the later commentators to the Torah, is that Yitzchak is aware of the shortcomings of behavior and attitude of his elder son. His desire to give the blessings to Eisav is due to his wish to redeem and save his son and to enable Eisav to turn his life around and become a worthy heir to the traditions of his father and grandfather. He thinks that by somehow giving the blessings to Eisav, Yaakov will not really suffer any disadvantage in his life’s work, while Eisav will find his way back to holiness through the blessings that he has now received. These two divergent attitudes towards the wayward child in Jewish families is one that is enacted daily in Jewish family life. Later Yitzchaks either willfully allow themselves to be deluded regarding the behavior and lifestyle of children or they are aware of the problem and attempt to solve it with a giving nature and a plethora of blessings.
Rivkah, Eisav’s mother, is not fooled by her son’s apparently soothing words nor does she believe that granting him blessings will somehow accomplish any major shift in his chosen lifestyle. To a great measure, she adopts a policy of triage, saving Yaakov and blessing him while thus abandoning Eisav to his own chosen wanton ways. The Torah does not record for us the “what if” scenario – what if Eisav had received the blessings; would he then have been different in behavior and attitude, belief and mission? However, from the words of the later prophets of Israel, especially those of Ovadiah, it appears to be clear that G-d somehow concurred with Rivkah’s policy and holds Eisav to be redeemable only in the very long run of history and human events. The verdict seems to be that one must be cleareyed and realistic about the painful waywardness and misbehavior of enemies of Yaakov, be they from within or without our immediate family and milieu. There are many painful choices that need to be made within one’s lifetime and especially in family relations. There are few pat answers to varying and difficult situations. Perhaps that is why the Torah itself does not delve too deeply into the motives of Yitzchak and Rivkah but is content merely to reflect the different emotional relationships each had with their two very different sons. The Torah emphasizes the role that human emotions play in our lives and does not consign all matters to rational thought and decision-making.