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Chapte1· 26-2734-3 5. Significantly the ensuing events in the house ofYizchak are introduced by the following two sentences:Esau marries two Hittite women who offer defiant opposition(iii ) to the ideals of Yizchak and Rivkah and the spiritof the Abrahamitic house. Here Esau demonstrated hisflagrant inability to perpetuate the Abrahamitic life-ideals.What a magnificent "hunter with the mouth" Esau musthave been as he succeeded in deceiving his father so effectively that Yizchak was all but ready to bestow upon himthe Abrahamitic blessing!THE BLESSING OF YIZCHAKRivkah and Yaako1)Ch. 27. As was emphasized repeatedly, the Torah makesno attempt to hide the weaknesses and mistakes of the greatleaders of our people, men or women. They are not in needof defense. This story of Rivkah and Y aakov is the storyof a deception and must therefore be accounted for as a"wicked deed". Honesty and straightness (i1i1 ), in firmopposition to any crooked deal, are to be the proud attributes of the Je·wish people. G'd does not overlook theslightest transgression in the lives of His righteous ones,as expounded in the comment of the Midrash to thisincident: "Father Yaakov caused Esau to cry out bitterlyEsau is revenged when Yaakov's descendants, in Susa,cried out just as bitterly over the descendants of Esau" "Esau cried three tears: one rolled down from his righteye, another from his left one, and one tear he held back.It is this tear that has salted the bread of our exile withbitter tears".What was the motive for Rivkah's action? It is inconceivable that she would plan to obtain by falsehood andtreachery the fatherly blessing for her beloved son. Moreover, the return of Esau would inevitably result in stamping12

Chapter 27her action as a miserable betrayal. Yet this was Rivkah'svery intention. For a long time she had known of Esau'scomplete unworthiness. Until now she had failed in herattempts to open Yizchak's eyes. Realizing that her husbandwas ready to bestow upon Esau the Abrahamitic blessing,she felt that the time had come to demonstrate to Yizchakby a drastic action how easy it was to deceive him. The inevitable discovery of the deception was actually part of acareful plan. The success was complete. As Yizchak realizedthat he had been deceived, his heart was struck with suddenterror; - he saw, as the Sages put it, the Gehinnom wideopen before him, saw how he had been deceived all his lifeand he proclaimed solemnly: "He shall also be blessed" ( 33).Yizchak asks Esau to go on the hunt and to preparefood for his table - "that my soul may bless you" ( 4).This was the great moment when his son was to receive theAbrahamitic blessing. The Abrahamitic convocation of lifeculminates in the dedication of all talents and activitiestowards the perpetuation of the ethical and good in life.Even Esau's enjoyment of the hunt could and should servea good purpose: "for once take the weapons of your dailyoccupation and hunt an animal for me and prepare, yourself,a tasty dish for me - ". For once Esau's occupation is tobe devoted to charity and love because it is the way Yizchakdesperately wants him to be, that his soul may be happyover him and the blessing bestowed.Rivkah deems it neccessary to act. As his mother shedemands blind obedience from Yaakov ( 8), for she knowsthat his honesty and sincerity would not tolerate her action.Her only alternative is to make him obey. Whatever Yaakovis about to do is done solely in obedience to his mother.This explains the ever-recurring in the Verses 11-14.The Abrahamitic blessing implies for the recipientmaterial plenty from Gd's hand to be used in accordancewith the Divine Will, dedicated to the service of G'd: H. who receives the blessing is to become a source of blessing13

Chapter 27for his fellow-men (28-29). Esau owes his material wealth"to the heaven and the earth". His sword is the secret ofhis power and the master of his fate. Esau conquers theworld - but all his conquests "only benefit his brother''.For the future does not belong to brutal force: it belongsto the G'd-willed aims, perpetuated by Israel. Only Esau'srecognition of this fact and his subsequent voluntary subordination under his brother (1 1 related to 11 to descend,humiliate oneself) can make him an equal "partner", forthen Yaakov's demands will cease to be a "yoke upon hisshoulder" ( 39-40).ESAU'S HATRED.THE MOTHEREsau offers his brother unending hatred "because ofthe blessing the father bestowed upon him" ( 41). It isdoubtful whether this refers to the blessing the father gaveYaakov or the one Esau himself received and in whichYizchak predicted Esau's inevitable subordination to hisbrother.Esau plots bloody revenge. Rivkah is told of the plan;;;of "her eldest son Esau". She calls immediately "her youngerson Yaakov" ( 42). At the conclusion the following apparently superfluous words are added: "Rivkah was themother of Yaakov and Esau" (28, 5). All this may referto the unchanged position of Esau as the elder brotherdespite the previous events, and also to Rivkah whostill considered herself Esau's mother. It motivates hermoving plaint: If Esau becomes a murderer "why shallI lose both of you on one day?" (45). Yaakov is toleave the house at once until his brother's anger willhave subsided ( 44). Yet he must never forget that he is"his brother". This trait clearly reveals the noble-mindednessof Rivkah: one could have expected her to report Esau's14

Chapter 27-28plotting to Yizchak in order to justify her own action. Yetshe merely explains to her husband that for obvious reasonsshe intends to send Yaakov away ( 46).YAAKOV LEAVES HIS HOMEOnce again Yizchak blesses Yaakov, this time in thefull knowledge of his son's responsibility towards the Abrahamitic way of life and the future of his people ( 28, 3-4).In the house of Bethuel he will find the fitting wife to helphim build his Jewish house: it is the family which, in spiteof Laban, produced a Rivkah - "your mother" ( 2), astwice repeated in this verse]In spite of the blessing Yaakov leaves his father'shouse a home that combines material and spiritualwealth - a poor and destitute refugee. Esau was to understand fully that his mother's action was not inspired byeconomic considerations. This chapter concludes on a significant note ( 6-9): When Esau discovered that his fatherhad blessed Yaakov and then sent him to Padan Aramthat he may find a wife there and not among the daughtersof Canaan, the realization dawned upon him that "thedaughters of Canaan were bad in the eyes of his father" (8).He had never tried to understand the mental anguish (26,35) that his marriages had brought to his parents. Insteadof separating from his Canaanite wives he adds "the daughterof Yishmael to his wives" (9). This very step demonstratedEsau's total lack of ability required for the guidance of the"Abrahamitic house".YAAKOV'S DREAM."THE HOUSE OF G'D".HIS VOWYaakov leaves his home to found his Jewish house. All15

Chapter 28subsequent incidents and events center around this foundingof a family from which the tribes of a people are to growwhich will proudly bear Yaakov's name. His great heritage:The Jewish home must be the house of G'd where He is tobe sought and found. This is not only the G'd of natureor the G'd of history: it is G'd in the house which menerect for Him and His Divine Will.Wandering along, Yaakov "meets the place" (l:l1p0 not l:l1pt:l:::1) which commands his attention. The sun harldisappeared beyond the horizon and he decides to staythere overnight. He protects his head by building a lowwall of stones around it ( 11) - the first home that hebuilds for himself. He falls asleep and dreams. A ladderis shown to him, placed "upon the earth" by a supremepower: "its top reached unto heaven" - it is to rise fromthe earth to the heaven, signifying the close harmonybetween heaven and earth and the rise of earthly lifetowards heavenly heights from where it receives its destiny.(Thus the Midrash sees in this ladder "the indine towardsthe altar", the Sinai, whose breadth extends over the wholeearth).Each new liJJii ( 12-13) introduces a new series ofthoughts and ideas. Yaakov sees angels, Divine messengers,executors of the Divine Will on earth. He watches themascend from the earth to receive Divine directions. He seesthem descend 1:::1, against him: according to the Sages theysaw in heaven the ideal picture of man as he should be and now they find him on earth, asleep. They want to meethim in a hostile approach illii1 (a third group oithoughts), "and behold, G'd stands at his side"; it is notc p'i , G'd of the creation who masters all forces and alsoHis angels, it is 'il who is close to His men whom Heeducated towards the G'd-willed goal."I am G'd, the G'd of your father Abraham and theG'd of Yizchak" ( 13). The grandfather is called "father"and the actual father stands aside like a stranger: The16

Chapter 28Torah does not emphasize Yaakov's physical ancestry. Itis the implication that counts: Abraham is to be yourfather - Yizchak is but the link in the chain - you areto become the son and heir to the Abrahamitic convocationof life. Yaakov's house and the Jewish nation are to tacklethe task, assisted and reassured by the Divine promise tosecure this land for him and for his descendants. From theshining example of Yaakov with his house and his descendants (1ViT::l, 1::l) as a nation, demonstrating G'd in thedomestic life and in the life of an entire nation - blessingis to emanate "for all families of the earth" ( 14). As afinal promise G'd assures the first Galus-Jew of His assistance and protection and the certainty of his eventualreturn; G'd will never leave him, His help is ever-presentas long as Yaakov and his descendants are able to live upto the Divine expectations ( 15).The immediate impression of the dream-vision is formulated by Yaakov in these words (16-17): Here then is G'd,not in heaven - wherever a man without guilt finds restand peace - there is G'd! Gd's glory is not to be foundin heaven - its place is in the lives of men. That mortalmen should be the bearers of Gd's glory on earth - weunderstand only too well how this idea with its impliedtasks and demands must have filled Yaakov with apprehension: for must not the house of man become a houseof G'd "wherein G'd dwells", a house that is to become the"gateway to heaven", - demonstrating the intimate relationship between heaven and earth?Yaakov dedicates the place and the stone that servedas his first home during this memorable night as a monumentwhich he calls "the house of G'd", symbolizing the futurerole of a place which heretofore lacked significance andderived its name from a hazelnut tree ( 18-19) - and hepronounces a solemn vow ( 20-21). He prays for Gd'sDivine protection "on the road upon which he is about toembark". As he begins to erect his own house he embarks17

Chapter 28-29upon the road of i10J'"'lEl whichaccording to theSageshas caused many a struggling man to renounceG'd, lose his morality and become thief and murderer,Yaakov prays that G'd may help him to preserve hismoral integrity, to attain a modest position in life, andto let him return peacefully to his parental home. WitpG'd at his side as 'it ( o t:llilit Iii f.)) he promises todedicate all that Divine love bestows upon him to G'd andthe perpetuation of His VFill: that is the meaning of thegiving of "maasser". G'd is also to be w,p7K, the LawGiver whose demands must be faithfully met. Thus thisstone is to be the founding stone for his coming "house ofG'd". Here the great truth is eloquently expressed: Jewishhouses are to rise as houses of G'd. The so-called "housesof G'd" deserve their sacred character as !Y1pt:l only as longas the sanctification of all spheres of Jewish life emanate;rfrom them.AT THE WELLRACHELCh. 29. This night with its CA.l)eriences brought abouta profound change in Yaakov. While earlier it says "Yaakovwent" ( 28, 10), it is now: "Yaakov lifted up his feet andwent": his legs do not carry him -- it is his spirit, arousedby G'd, that guides him towards the goal of his journey.Arriving in Charon he comes upon a well in the midst ofa field, surrounded by three flocks of sheep. The mouthof the well was covered bv a heavy stone which only thepooled strength of all shepherds managed to remove. Theydid not trust one another in the land of the Arameans,these shepherds were fearful lest one of them draw morewater and more frequently than the others. Yaakov inquiresabout Laban. Driven by his sense of righteousness headmonishes the strange shepherds to refrain from letting18

Chapter 29the "possessions" (i1.:ip not ) '::!:) rest aimlessly in broaddaylight. In the course of their conversation the shepherdsinform him that the girl approaching the well with herflock was Rachel, the daughter of Laban. When he sawthe daughter of Laban, "the brother of his mother", andthe sheep of "the brother of his mother", he went to thilwell and 7 , (not 77 1) pushed (with ease) the stone offthe mouth of the well. Then he watered the sheep of "thebrother of his mother", (10).- Three times it is emphasizedthat Laban was the brother of his mother. At this momentYaakov is guided solely by the thought of his mother.What he did was not a gallant gesture towards a prettygirl. The thought of his mother, the intensity of his devotionto her, combined in creating in his soul an emotional impactthat led him to a spontaneous and wholly unforeseen action:He kissed Rachel. That his action was motivated by hisclose relationship with his mother is borne out by the factthat the kiss was accompanied by tears. At the same timehe realized that Rachel must have thought him out of hismind as he embraced and kissed her under tears. At oncehe withdraws from his cousin and explains his unusualbehaviour. ( 12). - This scene paints a vivid picture ofYaakov's inborn sense of righteousness and responsibilityfor his fellow-men. It also illustrates his healthy physicalcondition, the sheer strength of his muscles, qualities whichhis descendants were to inherit from him and which aside from spiritual values - were the lone possessionsthat he took along on his journey.LABAN.RACHEL AND LEAHLaban expected to meet in Yaakov the rich heir of hissister's wealthy family. He is disappointed when his nephewrelates "all these happenings" ( 13) and explains the reasons19

Chapter 29for his sudden arrival without money or resources. Thusthe stunned and somewhat embarrassed 1 in Laban'sreply: Although poor, you are welcome here as a relativeof the family ( 14).From the very beginning of his stay it becomes evidentthat Yaakov is a skilled and valuable worker (15). ForLaban, in an attempt to secure Yaakov's services, offersto reward him in addition to full board in his house. Yaakovloves the beauteous Rachel. As tothe Verse accordsher the flattering words: she had soft and tender eyes.Yaakov is ready to work seven years for Rachel. At theend of these years of servitude Rachel had already becomehis wife. Thus Jl'W ll n.:n (21)these seven yearsconstituted the pt:t ip.Laban breaks his promise,attempting to justifyhis betrayal by pointing to the local custom of taking itfor granted that a man who asks for the hand of a youngerdaughter is also thinking of the older one; for the customdid not permit the younger daughter to marry before herolder sister. Leah must be married before "we" can giveRachel to you. This "we" embodies Laban's feeble attemptat justification of a flagrant betrayal. Needless to add: Youmust serve me for another seven years! (26-27).THE MOTHER OF THE JEWISH TRIBES"He also loved Rachel" ( 30) indicates that Yaakovalso bved Leah and never let her feel his disappointmentover her father's betrayal. She was undoubtedly the lessloved one - yet it was she whom G'd chose to becomethe ancestress of our people. As bride and wife she foughtfor the love of her husbandbut only as mother didshe fully succeed. With calm confidence in Gd's protectivecloseness she receives her children in whose names she20

Chapter 29-30immortalized the longing and happiness of the Jewishmarriage. Leah, the sad one, experienced the pleasant andpeaceful aspects of married life, while Rachel, the "lucky"vvife, was confronted with more serious prospects. Thehappiness of Leah's marriage grew steadily with each child.··G'd has looked upon my affliction" (32); - until nowRachel's preferred position was clearly evident ( i1Hi).The situation changed somewhat with Reuben's birth, butit was obvious that Leah had still not succeeded in gainingher husband's undivided love (yt.:HU). Thus she calls hersecond son Shimon ( 33). It was the birth of her third sonwhich restored in her the feeling of complete equality asshe expresses the hope that henceforth the longed for,intimate companionship with Yaakov would become reality.It is not she but Yaakov who names this third son, vividlyillustrating their newly won close relationship ( 34). Afterth birth of the fourth child, she no longer required manifestations of Yaakov's increased love - she devotes herselfwholeheartedly and filled with gratitude towards G'd to thehappy duties of a mother ( 3 5) .Ch. 30. Rachel remained childless. She ascribes her fateto the apathy of Yaakov who appeared to be happy withLeah's children and failed to plead with G'd on Rachel'sbehalf, since she knew quite well that Yaakov's motherhad become mother only as a result of Yizchak's ferventplea. ( 1). In her passionate longing for children, her onlypossible contribution to the erection of the Yaakov-house,she takes drastic action (as once Sarah before her, Ch. 16) :she gives him her maid as a wife. She realizes that G'd hasdealt harshly with her by denying her children; yet shefeels richly rewarded at the birth of "her" first childwhose spiritual mother she is ( 6). The arrival of the secondchild strengthens her conviction that it is a "Divine contest"between her and her sister, fought for a Divine and sacredgoal: the building of the future nation of G'd ( 8).21

Chapter 30Rabbi Breuer Galley 5Driven by the same desire, Leah follows the exampleset by her sister: she also feels richly rewarded by the childher maid bore for her ( 13). She expresses this feeling clearlyat the birth of the next son ( 13): "my happiness increases","the women will praise my continuing happiness" (i,W is the step, iWK means: to advance, "step ahead" in joyand happiness) .THE WIVES.Leah's whole life, in its serious moments and also inits intimate relationship to Rachel, is dominated by thegreat idea of her contribution to the future of her people.This is clearly demonstrated by the ensuing story (14-18).

( Mish. 2 2, 6) is the important Jewish principle of education: it is true that the aims of Jewish education are the same for all children who are to be trained towards their G'd-willed Jewish vocation of life. The methods, however, which have