While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his.
Introduction:
We begin this chapter with the knowledge that Esau has legally sold his birth-right to Yaakov, along with all that is attached to it, including the blessing of the first-born. Esau has also rejected the women of his parent’s bloodline and married foreign women (idolaters), much to the chagrin of his parents. We know that each of Esau’s poor decisions denote a rejection of the God of Avraham and Yitzchak and place him in a position where he cannot inherit the promises of God. Yitzchak’s journey from generational to personal faith and God’s establishing of the faith of Avraham for the next generation leads us to this final sidra (section) of the Torah portion Toldot, which describes the passing on of the birth-right, family priesthood and blessing of the first-born to Yaakov, who himself has yet to have an intimate personal encounter with the God of Avraham and Yitzchak.
Many have focused on Yaakov’s deception and presume flawed character and sinful practice from the present text. However, they fail to consider the fact that either Esau has knowingly kept the information about the sale of his birth-right to himself, or Yitzchak, knowing that the birth-right had been sold, has none the less failed to establish the sale by approving Yaakov as the rightful heir to the family inheritance and the blessing of the first-born, which is attached to the birth-right. While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his.
Scripture is crystal clear regarding the reasons for God’s rejection of Esau. “Esau despised his birth-right” (Gen. 25:29-34), He married women from outside of the faith of his fathers’ (Gen. 26:34-35) and subsequently, when compared to Yaakov (Israel) by the prophet, it is said of him, “Yaakov I have loved but Esau I have hated” (Malachi 1:3).
“Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV)
We would be unwise to see Yaakov as a perfect human being, he clearly is not. However, it is equally unwise to impugn his character based on actions that, in the long run, prove that he is a seeker after righteousness, a follower at the heel of the Almighty. His name has many meanings and his new name Israel carries salvation in its contraction of Hebrew terms. But for the time being, deception is his only means for perpetuating his calling. Make no mistake, he is seeking what is rightfully his.
Yitzchak was 60 years old when he fathered Esau and Yaakov (Gen. 25:26). The rabbis calculate his age to be 123 years in the present chapter, based on the fact that Ishmael was 137 when he died (Gen. 25:17) and Yitzchak lived to be 180 (Gen. 35:28). If this is correct, Esau and Yaakov would be 63 years old respectively and these events are taking place 23 years after Esau’s marriages to the daughters of Chet.
Gen 27:1 And it came to pass, that when Yitzchak was old, and his eyes were dim, so that he could not see, he called Esau his elder (gadol: bigger, greater) son, and said unto him: 'My son'; and he (Esau) said to him: 'Here I am.' (hineini)
While a number of rabbinical sources give varies explanations regarding the reason for Yitzchak’s failing sight, the plain meaning of the text infers old age as the cause of his blindness. One can’t help but see the providence of God at work here, given that the deception undertaken by Rivkah and Yaakov is entirely reliant on the blindness of Yitzchak, who otherwise would have spotted the deception strait away and left Yaakov without the blessing.
Yitzchak clearly favoured his eldest son Esau, with whom he shared a love for hunting and eating wild game (Gen. 25:28). Yitzchak continues to favour Esau here, despite the grief he has caused Rivkah and Yitzchak over his marriages to the daughters of Chet.
The fact that Yitzchak has called Esau to begin the process of imparting the blessing of the first-born, tells us that he was either unaware of the sale of the birth-right or was intentionally disregarding the fact. If the former is true the sin of the sale rests on Esau’s shoulders alone. This is consistent with the Biblical view of Esau’s character.
We now read Esau’s response, “Hineini, here I am”, the very words of the Akedah binding of Yitzchak (Gen. 22:1, 7, 11). How is Esau’s, “hineini” (Here I am) different from that of Avraham’s? In the Akedah Avraham uses, “hineini” for the first time as a faithful response to God’s calling (Gen 22:1), secondly for the purpose of reassuring his son Yitzchak of God’s faithfulness (Gen 22:7), and finally in order to receive God’s deliverance (Gen. 22:11). Avraham uses this Hebrew term as a statement of absolute trust and faithful intention. Whereas by despising his birth-right and marrying outside the faith of his father, Esau has already shown that he has no respect for the things of God. Therefore, there can be little doubt that his “hineini” is one motivated by his base desire for power and material gain, and in spite of God.
Gen 27:2 And he (Yitzchak) said: 'Behold now (hinei), I am old, I know not the day of my death. Gen 27:3 Now therefore I plead with you to take your weapons, your quiver and your bow, and go out to the field, and catch me some mitzaydi (game/hunted animal flesh); Gen 27:4 and make me savoury food, such as I love, and bring it to me, that I may eat; that my soul (nafshi) may bless you before I die.'
This is the point where Esau has an opportunity to fess up. A man of more noble character would have said, “Father I no longer have the right to receive the blessing of the first-born because I despised my birth-right, selling it to my brother and am bound by oath to make this known to you.” However, Esau does no such thing.
From Yitzchak’s request it seems that he is still favouring Esau based on his love for eating wild game. It appears that Yitzchak has decided to ignore Esau’s actions regarding his marriages to the daughters of Chet (terror). We must also presume that Rivkah has kept to herself the intimate prophecy that God had given her prior to the birth of Esau and Yaakov (Gen. 25:22-23).
‘But the children struggled with one another inside her, and she said, “If it’s like this, why is this happening to me?” So she went to inquire of Adonai. Adonai said to her:
“Two nations are in your womb,
and two peoples from your body
will be separated.
One people will be stronger
than the other people,
but the older will serve the younger.”’ –Genesis 25:22-23 (TLV)
What does, “that my soul (nafshi) may bless you” mean? It could be as simple as, “When I’m full of good food and content in my body I will be in the best frame of mind for articulating the blessing effectively.” On the other hand it may mean that Yitzchak intends to bless Esau from the core intention of his inner being as heir to the blessings of Avraham. The Hebrew nefesh has multiple uses and can be read either way. However, in the strictest sense it denotes the complete person, mind, body, heart, emotion, core being, spirit and action.
Gen 27:5 And Rivkah (Captivating) heard when Yitzchak spoke to Esau (Hairy) his son. And Esau went to the field to hunt for venison, and to bring it. Gen 27:6 And Rivkah spoke to Yaakov (follower, after the heel) her son, saying: 'Behold (hinei), I heard your father speaking to Esau your brother, saying: Gen 27:7 “Bring me mitzaydi (game/hunted animal flesh), and make me savoury food, that I may eat, and bless you before HaShem (YHVH: Mercy), before my death.
In a close knit tenting community it is not unusual to overhear a conversation. There is no need to presume that Rivkah was intentionally ease dropping.
Gen 27:8 Now therefore, my son, shema (listen, hear, perceive, understand and obey) my voice and do that which I command you. Gen 27:9 Go now to the flock, and fetch me from there two good kids of the goats; and I will make them savoury food for your father, such as he loves; Gen 27:10 and you will take it to your father, so that he may eat, that he may bless you before his death.'
Rivkah grabs Yaakov’s attention by using an important word, “shema”. She is calling him to understand why he must go to his father to receive what God has for him and claim that which he has legally purchased. She is asking Yaakov to stop and take stock of the gravity of the situation and the importance of comprehending its spiritual implications.
Rivkah is said to have been given the promise of an allowance of two kid goats per day, as detailed in the bride price/ketubah Yitzchak had arranged for her prior to their union (Bereshit Rabba, sect. 65. fol. 57. 4. Jarchi in loc.)
We should not presume that Rivkah’s motivation is unholy. After all, she has been told in an intimate conversation with God that her youngest son will rule over his brother. Her motivation is to see this come about, having already recognised the wicked nature of her eldest son, she is determined to see Yaakov prosper.
Of course a wife knows just how to prepare her husband’s favourite dish and how to use food to get what she wants. Add to this the fact that she sends Yaakov to get two kid goats rather than lambs. She knows that the goat meat has a gamier flavour which is similar to the flavour of wild game.
Gen 27:11 And Yaakov said to Rivkah his mother: 'Behold (hinei), Esau my brother is a hairy (sa’ir) man, and I am a smooth man. Gen 27:12 What if my father were to touch me, and expose me as a mocker; and as a result I were to bring a curse upon myself, and not a blessing?'
Yaakov shows that he is aware of the power of blessing and curse. He exhibits a tender conscience and appropriate trepidation toward the idea of outwitting his father.
The Hebrew, “sa’ir” meaning hairy, is also used as a noun to describe a male goat. The word play connects Esau, the hairy goat to the goat skin used to cover Yaakov.
Gen 27:13 And his mother said unto him: ‘May your curse fall on me, my son; only shema (listen) to my voice, and go fetch me the goats.' Gen 27:14 And he went, and fetched, and brought them to his mother; and his mother made savoury food, such as his father loved.
Rivkah’s willingness to accept any curse that might come upon Yaakov is not as ominous as it might seem. She is certain, based on what God has told her, that her actions in deceiving Yitzchak serve a higher purpose. Keep in mind that the blessing of Yaakov will set in motion the creation of Israel and the revelation of God’s plan for redemption.
The fact is that Yaakov doesn’t come under a curse. He has already received an irrevocable blessing by the time it is discovered that he has deceived his father. Yitzchak affirms the blessing saying, “I’ve already blessed him and he will be blessed!”
It is worth noting that following these events the Tanakh (OT) does not speak again of Rivkah interacting with Yaakov. It is possible that she never saw him again after he left her to go to Laban in Charan.
Gen 27:15 And Rivkah took the choicest garments of Esau her elder (gadol: greater, bigger) son, which were with her in the home (babayit), and put them on Yaakov her younger son. Gen 27:16 And she attached the skins of the kids of the goats on top of his hands, and to the smooth of his neck. Gen 27:17 And she gave the savoury food and the bread, which she had prepared, into the hand of her son Yaakov. Gen 27:18 And he came to his father, and said: 'My father'; and he said: 'Here I am (hineini); who are you, my son?'
It seems that eastern goat hair is similar to human hair, given that this is not the only time in the Tanakh where it is used to give the impression of hairy human skin (1 Samuel 19:13).
Why is it significant that it is Yitzchak who says, “hineini” here? This powerful response of readiness was formerly spoken by Avraham in righteousness. It was the response Avraham gave to Yitzchak when he asked after the provision of the lamb for the offering of the Akedah. Here, Yitzchak, who is now a father himself, responds to the voice of Yaakov with the same words of faithful readiness that his father had once spoken in response to him. Unlike Esau whose motivation was selfish, seeking material blessing for himself, Yitzchak is selfless, expecting to give of himself, a blessing from God. Thus he responds with a willing trust, “Hineini, here I am.”
The fact that Yitzchak has to ask, “Who are you my son?” infers that Yaakov’s voice was similar enough to Esau’s, that it was difficult for Yitzchak to distinguish between them based on intonation alone.
Gen 27:19 And Yaakov said to his father: 'I am, Esau your first-born; I have prepared that which you spoke toward me. Arise, I plead with you, sit and eat of my mitzaydi (game/hunted animal flesh), that your soul (nafsh’cha) may bless me.'
Yaakov is not Esau, but with regard to the birth-right and its wider application, including the blessing of the first-born, he is the legal possessor of the first-born status. Therefore, with the exception of the use of the name Esau, Yaakov is in fact telling the legal truth, “I am… your first-born.”
Gen 27:20 And Yitzchak said to his son: 'How is it that you have found it so quickly, my son?' And he said: 'Because of an encounter (hik’rah) with HaShem (YHVH: Mercy) your God’s (Elohim) face (l’panaiy).'
What does Yaakov’s statement, “your Elohim” infer? Why does the Hebrew text read, “Vayomeir keey hik’rah HaShem Eloheicha l’panaiy”?
Yaakov first claims that it is because of an encounter with HaShem that he was able to come to Yitzchak in a prompt fashion with the prepared food. In fact, while it may be stretching to call his speedy delivery a miracle, it is true to say that it has resulted from a face to face meeting with HaShem. That meeting was between Rivkah and HaShem prior to the birth of Esau and Yaakov (Gen. 25:22-23). Thus it seems that Yaakov is either aware of Rivkah’s meeting with HaShem or is speaking prophetically. However, he is not yet in personal relationship with HaShem. This is why he says, “your Elohim”.
Gen 27:21 And Yitzchak said to Yaakov: 'Come near, I beg you, that I may touch you, my son, to discern whether you are my son Esau or not.'
Yitzchak appears to have heard something in Yaakov’s answer that causes him to doubt his identity. It’s possible that Yitzchak found the idea of Esau using God’s name unusual given Esau’s rejection of the symbols of family faith and his marriage to women who worshipped foreign deities.
Gen 27:22 And Yaakov went near to Yitzchak his father; and he (Isaac) felt him, and said: 'The voice (ha-kol) is the voice (ha-kol) of Yaakov, but the hands are the hands of Esau.' Gen 27:23 And he discerned him not, because his hands were hairy, like his brother Esau's hands; so he blessed him.
The Hebrew, “kol”, voice, can be understood to refer to the way a person speaks, that is, their manner, choice of words and subject matter. Therefore, when Yitzchak says, “The voice is the voice of Yaakov”, we could read, “The voice speaks using the kind of language Yaakov would use.”
Needless to say. If goat skins conveyed a true sense of the hairiness of Esau’s arms, he was truly worthy of his name.
Gen 27:24 And he (Isaac) said: 'Are you my son Esau?' And he (Yaakov) said: 'I am.' Gen 27:25 And he (Isaac) said: 'Bring it near to me, and I will eat of my son's mitzaydi (game/hunted animal flesh), that my soul (nafshi) may bless you.' And he brought it near to him, and he did eat; and he brought him wine, and he drank.
The threefold false claim of Yaakov concludes here with the clear pronouncement, “I am”.
Yitzchak, convinced or not, has decided to go ahead with the blessing.
Gen 27:26 And his father Yitzchak said to him: 'Come near now, and kiss me, my son.' Gen 27:27 And he came near, and kissed him. And he smelled the smell of his clothing, and blessed him, and said: ‘See, the smell of my son is as the smell of a field which HaShem has blessed.’
Kabbalistically, the kiss is said to have brought about the intimacy required as a catalyst for the Shechinah (Divine presence) to alight on Yitzchak (Alshich). The Divine presence bringing the blessing and God’s manifest prophetic power.
The Palmist, speaking of the Messiah, says:
“Your throne, O Elohim, is for ever and ever: the sceptre of Your kingdom is a right sceptre. You love righteousness, and hate wickedness: therefore Elohim, Your Elohim, has anointed You with the oil of gladness above Your friends. All Your garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made You glad.” –Tehilim/Psalm 45:6-8
Gen 27:28 ‘May the God (Ha-Elohim) give you of the dew of the heavens, and of the fat places of the earth, and plenty of corn and wine.
The Hebrew, “Ha-Elohiym” the God, has the definite article and thus denotes God as Judge and Ruler, setting Him apart from and above all other elohiym. The blessing is an established reality decreed by the King of the universe, the Judge of all things.
The grain and wine, while understood to become a literal reality, are also symbolic of both necessities (grain, our daily bread) and pleasures (wine, celebration of life). A spiritual remez (hint at something deeper) also seems to be inferred. The dew of the heavens is symbolic of emrah (Word essence of God) and with regard to watering the earth and fattening the land the rain represents God’s lekakh (received instruction). The end result being the proclamation and reality of the greatness of God our Judge and King, His Messiah the Rock and His perfect redemptive work.
“My instruction shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of HaShem (Mercy): ascribe all of you, greatness unto our Elohiym. The Rock, His work is perfect: for all His ways are verdicts: an Elohiym of truth and without iniquity, just and right is He.” –Deuteronomy 32:2-4
Gen 27:29 Let peoples serve you, and nations bow down to you. Be lord (adon) over your brothers, and let your mother's children bow down to you. Cursed be every one that curses you, and blessed be every one that blesses you.’
This portion of the blessing confers the blessings of Avraham upon Yaakov and makes it impossible for curse to cause him lasting harm. All the nations will one day bow before Yaakov’s greater Son, the Messiah Yeshua:
“Yes, all kings shall fall down before Him: all nations shall serve Him.” –Tehilim/Psalm 72:11
Gen 27:30 And it came to pass, as soon as Yitzchak had made an end of blessing Yaakov, and Yaakov had only just gone out (yatza, yatza) from the presence of Yitzchak his father, that Esau his brother came in from his hunting. Gen 27:31 And he also made savoury food, and brought it to his father; and he said unto his father: 'Let my father arise, and eat of his son's game, that your soul (nafsh’icha) may bless me.' Gen 27:32 And Yitzchak his father said to him: 'Who are you?' And he said: 'I am your son, your first-born, Esau.'
The doubling of the Hebrew word, “Yatza”, translated, “just gone out” can mean, “one passed the other”, one going out, one going in. If this translation is correct, then the brothers came face to face as they passed one another, Yaakov exiting and Esau entering. This makes the context all the more intense (excuse the pun).
Genesis Rabbah explains that Angels of Hashem had prevented Esau from getting game (Bereshit Rabba, sect. 67. fol. 59. 3), and the Targums say that Esau, being without game, killed a dog and made savoury meat out of it. Regardless of whether these conjectures are true or not, they show that the Jewish view reflects God’s disgust at Esau’s actions and favours Yaakov’s actions in spite of the deceit involved. If nothing else, in the case of Yaakov, we learn that a righteous person, though flawed, is chosen.
Esau is only telling a part truth. He is the physical first-born son but he is no longer the holder of the birth-right of the first-born.
Gen 27:33 And Yitzchak trembled (g’dolah ad m’od) very exceedingly, and said: 'Who then is he that has taken game, and brought it me, and I have eaten it all before you came, and have blessed him? yes, and he shall be blessed.'
Why did Yitzchak tremble very greatly? The power of blessing resides within the one who blesses. All blessing comes from God and Yitzchak is aware of this. He had favoured Esau for shallow reasons, but had intended the blessing for him none the less. With the dawning of the knowledge that he may have blessed Esau’s brother in his place, Yitzchak trembled because he knew that the one whom God has blessed is blessed and that God keeps his word. “The gifts and the calling of God are irrevocable” (Romans 11:29). Thus Yitzchak says, “Yes, and he will be blessed!”
Gen 27:34 When Esau heard the words of his father, he cried with an exceeding (gadol) great and bitter cry, and said to his father: 'Bless me, even me also, O my father.' Gen 27:35 And he (Isaac) said: 'Your brother came with mir’mah (subtlety), and has taken away your blessing.' Gen 27:36 And he (Esau) said: 'Is not he rightly named Yaakov? for he has outwitted me these two times: he took away my birth-right; and, behold, now he has taken away my blessing.' And he said: 'Have you not reserved a blessing for me?'
The Targums and Yarchi both interpret the Hebrew mir’mah as, “wisdom”. Thus reading, “Your brother came with wisdom”.
This may be the first time Yitzchak has heard of the sale of the birth-right?
The context denotes a conversational response. Esau makes a play on words here, using the Hebrew, “Eikev” which Yaakov’s name is derived from. It can mean both heel and outwit or deceive.
It is important that we note the fact that Esau is lieing when he says, “he took away my birth-right”. Yaakov did not take away Esau’s birth-right, to the contrary, Esau despised his birth-right and sold it for a pot of stew (25:34). This was done under oath and thus Esau had invoked a curse upon himself by breaking the oath and seeking the birth-right in spite of his having sold it. Given that the blessing of the first-born belongs to the child who holds the birth-right, Esau is also incorrect in saying that Yaakov took his blessing. In fact, Yaakov received from his father (albeit through deception) that which was rightfully his. The Hebrew terms, “bekhora” birth-right, and “Berakha” blessing, share the same root consonants. Thus they are related both linguistically and spiritually. They are echad, a complex unity.
Like all those who sell their heritage to satisfy a temporary hunger, Esau is now surprised to find that he has also had his identity taken from him.
Gen 27:37 And Yitzchak answered and said unto Esau: 'Behold, I have made him your lord, and all his brothers have I given to him for servants; and with corn and wine have I sustained him; and what then shall I do for you, my son?' Gen 27:38 And Esau said to his father: 'Have you only got one blessing, my father? Bless me, even me also, O my father.' And Esau lifted up his voice, and wept.
Esau clearly understands that there is power in blessing but wrongly concludes that the blessing comes from Yitzchak.
“Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV)
Gen 27:39 And Yitzchak his father answered and said to him: ‘Behold, of the fat places of the earth shall be your dwelling, and of the dew of heaven from above; Gen 27:40 And by the sword shall you live, and you shall serve your brother; and it shall come to pass when you shall break loose, that you will shake his yoke from off your neck.
Yitzchak can only bless Esau according to God’s will, thus Esau’s blessing takes on the appearance of a curse. He will not benefit from the fat land, he will only dwell in it. He will have to fight to survive, living by the sword rather than the plough. And, he will serve his brother. The last clause is prophetic of the future when Esau’s descendants will break free of the yoke of Israel (Yaakov) [2 Kings 8:20-22, 2 Chronicles 28:17].
“Yet I loved Jacob 3 and Esau I hated.
I made his hills a wasteland
and gave his inheritance to jackals of the wilderness.”
4 For Edom may say,
“We have been beaten down,
but we will return and rebuild the ruins.”
Thus Adonai-Tzva’ot says:
“They may rebuild but I will tear down.
They will be called a wicked territory,
the people Adonai denounced forever.
5 So you will see, and you will say:
‘May Adonai be magnified beyond the border of Israel!’” –Malachi 1:3-5 (TLV)
Gen 27:41 And Esau hated Yaakov because of the blessing his father had blessed him with. And Esau said in his heart (lev, inner being): 'Let the days of mourning for my father be completed; then will I slay my brother Yaakov.'
Esau’s hatred for Yaakov reveals his true character. Like Cain he is jealous of his brother and seeks his death. Note that Esau says these things to himself. They are the thoughts and feelings of his core being (B’lev).
Gen 27:42 And the words of Esau her elder son were told to Rivkah; and she sent and called Yaakov her younger son, and said unto him: 'Behold (hinei), your brother Esau, in thinking of you, comforts himself, with plans to kill you.
How were the words of Esau communicated to Rivkah if, as the text says, they were spoken in his heart/core-being/mind? The most reasonable solution is that God informed Rivkah of Esau’s plan to kill Yaakov. The Targum of Yonatan and the writings of Yarchi affirm this saying, “the words of Esau her elder son were told to Rivkah by the Ruach Ha-kodesh (Holy Spirit).”
Gen 27:43 Now therefore, my son, shema (listen to and obey) my voice; and arise, flee to Laban (white) my brother to Charan (scorched mountain); Gen 27:44 and stay with him a number of days, until your brother's fury is turned away; Gen 27:45 until your brother's anger turns away from you, and he forgets that which you have done to him; then I will send, and fetch you from there; why should I be bereaved of you both in one day?'
It seems that, “bereaved of you both” indicates that Esau would be put to death according to moral law (Gen. 9:6) if he were to kill his brother Yaakov.
Gen 27:46 And Rivkah said to Yitzchak: 'I abhor my life because of the daughters of Chet (terror). If Yaakov takes a wife of the daughters of Chet, such as these, of the daughters of the land, what good shall my life do me?'
Rivkah, using the dislike both she and Yitzchak share for the practices of the daughters of Chet (Who are considered by Jewish sources to be idolaters), convinces Yitzchak to send Yaakov to Laban in order to get a wife from the family bloodline. This serves to preserve both Yaakov’s life and the lineage of Avraham. Thus the stage is set for Yaakov’s years of servitude to Laban. Yaakov will not enter directly into blessing, the blessing will come but it will come in God’s timing. Yaakov must wrestle with the One Who blesses and discover that true blessing is found in relationship with HaShem.
© 2017 Yaakov Brown
We begin this chapter with the knowledge that Esau has legally sold his birth-right to Yaakov, along with all that is attached to it, including the blessing of the first-born. Esau has also rejected the women of his parent’s bloodline and married foreign women (idolaters), much to the chagrin of his parents. We know that each of Esau’s poor decisions denote a rejection of the God of Avraham and Yitzchak and place him in a position where he cannot inherit the promises of God. Yitzchak’s journey from generational to personal faith and God’s establishing of the faith of Avraham for the next generation leads us to this final sidra (section) of the Torah portion Toldot, which describes the passing on of the birth-right, family priesthood and blessing of the first-born to Yaakov, who himself has yet to have an intimate personal encounter with the God of Avraham and Yitzchak.
Many have focused on Yaakov’s deception and presume flawed character and sinful practice from the present text. However, they fail to consider the fact that either Esau has knowingly kept the information about the sale of his birth-right to himself, or Yitzchak, knowing that the birth-right had been sold, has none the less failed to establish the sale by approving Yaakov as the rightful heir to the family inheritance and the blessing of the first-born, which is attached to the birth-right. While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his.
Scripture is crystal clear regarding the reasons for God’s rejection of Esau. “Esau despised his birth-right” (Gen. 25:29-34), He married women from outside of the faith of his fathers’ (Gen. 26:34-35) and subsequently, when compared to Yaakov (Israel) by the prophet, it is said of him, “Yaakov I have loved but Esau I have hated” (Malachi 1:3).
“Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV)
We would be unwise to see Yaakov as a perfect human being, he clearly is not. However, it is equally unwise to impugn his character based on actions that, in the long run, prove that he is a seeker after righteousness, a follower at the heel of the Almighty. His name has many meanings and his new name Israel carries salvation in its contraction of Hebrew terms. But for the time being, deception is his only means for perpetuating his calling. Make no mistake, he is seeking what is rightfully his.
Yitzchak was 60 years old when he fathered Esau and Yaakov (Gen. 25:26). The rabbis calculate his age to be 123 years in the present chapter, based on the fact that Ishmael was 137 when he died (Gen. 25:17) and Yitzchak lived to be 180 (Gen. 35:28). If this is correct, Esau and Yaakov would be 63 years old respectively and these events are taking place 23 years after Esau’s marriages to the daughters of Chet.
Gen 27:1 And it came to pass, that when Yitzchak was old, and his eyes were dim, so that he could not see, he called Esau his elder (gadol: bigger, greater) son, and said unto him: 'My son'; and he (Esau) said to him: 'Here I am.' (hineini)
While a number of rabbinical sources give varies explanations regarding the reason for Yitzchak’s failing sight, the plain meaning of the text infers old age as the cause of his blindness. One can’t help but see the providence of God at work here, given that the deception undertaken by Rivkah and Yaakov is entirely reliant on the blindness of Yitzchak, who otherwise would have spotted the deception strait away and left Yaakov without the blessing.
Yitzchak clearly favoured his eldest son Esau, with whom he shared a love for hunting and eating wild game (Gen. 25:28). Yitzchak continues to favour Esau here, despite the grief he has caused Rivkah and Yitzchak over his marriages to the daughters of Chet.
The fact that Yitzchak has called Esau to begin the process of imparting the blessing of the first-born, tells us that he was either unaware of the sale of the birth-right or was intentionally disregarding the fact. If the former is true the sin of the sale rests on Esau’s shoulders alone. This is consistent with the Biblical view of Esau’s character.
We now read Esau’s response, “Hineini, here I am”, the very words of the Akedah binding of Yitzchak (Gen. 22:1, 7, 11). How is Esau’s, “hineini” (Here I am) different from that of Avraham’s? In the Akedah Avraham uses, “hineini” for the first time as a faithful response to God’s calling (Gen 22:1), secondly for the purpose of reassuring his son Yitzchak of God’s faithfulness (Gen 22:7), and finally in order to receive God’s deliverance (Gen. 22:11). Avraham uses this Hebrew term as a statement of absolute trust and faithful intention. Whereas by despising his birth-right and marrying outside the faith of his father, Esau has already shown that he has no respect for the things of God. Therefore, there can be little doubt that his “hineini” is one motivated by his base desire for power and material gain, and in spite of God.
Gen 27:2 And he (Yitzchak) said: 'Behold now (hinei), I am old, I know not the day of my death. Gen 27:3 Now therefore I plead with you to take your weapons, your quiver and your bow, and go out to the field, and catch me some mitzaydi (game/hunted animal flesh); Gen 27:4 and make me savoury food, such as I love, and bring it to me, that I may eat; that my soul (nafshi) may bless you before I die.'
This is the point where Esau has an opportunity to fess up. A man of more noble character would have said, “Father I no longer have the right to receive the blessing of the first-born because I despised my birth-right, selling it to my brother and am bound by oath to make this known to you.” However, Esau does no such thing.
From Yitzchak’s request it seems that he is still favouring Esau based on his love for eating wild game. It appears that Yitzchak has decided to ignore Esau’s actions regarding his marriages to the daughters of Chet (terror). We must also presume that Rivkah has kept to herself the intimate prophecy that God had given her prior to the birth of Esau and Yaakov (Gen. 25:22-23).
‘But the children struggled with one another inside her, and she said, “If it’s like this, why is this happening to me?” So she went to inquire of Adonai. Adonai said to her:
“Two nations are in your womb,
and two peoples from your body
will be separated.
One people will be stronger
than the other people,
but the older will serve the younger.”’ –Genesis 25:22-23 (TLV)
What does, “that my soul (nafshi) may bless you” mean? It could be as simple as, “When I’m full of good food and content in my body I will be in the best frame of mind for articulating the blessing effectively.” On the other hand it may mean that Yitzchak intends to bless Esau from the core intention of his inner being as heir to the blessings of Avraham. The Hebrew nefesh has multiple uses and can be read either way. However, in the strictest sense it denotes the complete person, mind, body, heart, emotion, core being, spirit and action.
Gen 27:5 And Rivkah (Captivating) heard when Yitzchak spoke to Esau (Hairy) his son. And Esau went to the field to hunt for venison, and to bring it. Gen 27:6 And Rivkah spoke to Yaakov (follower, after the heel) her son, saying: 'Behold (hinei), I heard your father speaking to Esau your brother, saying: Gen 27:7 “Bring me mitzaydi (game/hunted animal flesh), and make me savoury food, that I may eat, and bless you before HaShem (YHVH: Mercy), before my death.
In a close knit tenting community it is not unusual to overhear a conversation. There is no need to presume that Rivkah was intentionally ease dropping.
Gen 27:8 Now therefore, my son, shema (listen, hear, perceive, understand and obey) my voice and do that which I command you. Gen 27:9 Go now to the flock, and fetch me from there two good kids of the goats; and I will make them savoury food for your father, such as he loves; Gen 27:10 and you will take it to your father, so that he may eat, that he may bless you before his death.'
Rivkah grabs Yaakov’s attention by using an important word, “shema”. She is calling him to understand why he must go to his father to receive what God has for him and claim that which he has legally purchased. She is asking Yaakov to stop and take stock of the gravity of the situation and the importance of comprehending its spiritual implications.
Rivkah is said to have been given the promise of an allowance of two kid goats per day, as detailed in the bride price/ketubah Yitzchak had arranged for her prior to their union (Bereshit Rabba, sect. 65. fol. 57. 4. Jarchi in loc.)
We should not presume that Rivkah’s motivation is unholy. After all, she has been told in an intimate conversation with God that her youngest son will rule over his brother. Her motivation is to see this come about, having already recognised the wicked nature of her eldest son, she is determined to see Yaakov prosper.
Of course a wife knows just how to prepare her husband’s favourite dish and how to use food to get what she wants. Add to this the fact that she sends Yaakov to get two kid goats rather than lambs. She knows that the goat meat has a gamier flavour which is similar to the flavour of wild game.
Gen 27:11 And Yaakov said to Rivkah his mother: 'Behold (hinei), Esau my brother is a hairy (sa’ir) man, and I am a smooth man. Gen 27:12 What if my father were to touch me, and expose me as a mocker; and as a result I were to bring a curse upon myself, and not a blessing?'
Yaakov shows that he is aware of the power of blessing and curse. He exhibits a tender conscience and appropriate trepidation toward the idea of outwitting his father.
The Hebrew, “sa’ir” meaning hairy, is also used as a noun to describe a male goat. The word play connects Esau, the hairy goat to the goat skin used to cover Yaakov.
Gen 27:13 And his mother said unto him: ‘May your curse fall on me, my son; only shema (listen) to my voice, and go fetch me the goats.' Gen 27:14 And he went, and fetched, and brought them to his mother; and his mother made savoury food, such as his father loved.
Rivkah’s willingness to accept any curse that might come upon Yaakov is not as ominous as it might seem. She is certain, based on what God has told her, that her actions in deceiving Yitzchak serve a higher purpose. Keep in mind that the blessing of Yaakov will set in motion the creation of Israel and the revelation of God’s plan for redemption.
The fact is that Yaakov doesn’t come under a curse. He has already received an irrevocable blessing by the time it is discovered that he has deceived his father. Yitzchak affirms the blessing saying, “I’ve already blessed him and he will be blessed!”
It is worth noting that following these events the Tanakh (OT) does not speak again of Rivkah interacting with Yaakov. It is possible that she never saw him again after he left her to go to Laban in Charan.
Gen 27:15 And Rivkah took the choicest garments of Esau her elder (gadol: greater, bigger) son, which were with her in the home (babayit), and put them on Yaakov her younger son. Gen 27:16 And she attached the skins of the kids of the goats on top of his hands, and to the smooth of his neck. Gen 27:17 And she gave the savoury food and the bread, which she had prepared, into the hand of her son Yaakov. Gen 27:18 And he came to his father, and said: 'My father'; and he said: 'Here I am (hineini); who are you, my son?'
It seems that eastern goat hair is similar to human hair, given that this is not the only time in the Tanakh where it is used to give the impression of hairy human skin (1 Samuel 19:13).
Why is it significant that it is Yitzchak who says, “hineini” here? This powerful response of readiness was formerly spoken by Avraham in righteousness. It was the response Avraham gave to Yitzchak when he asked after the provision of the lamb for the offering of the Akedah. Here, Yitzchak, who is now a father himself, responds to the voice of Yaakov with the same words of faithful readiness that his father had once spoken in response to him. Unlike Esau whose motivation was selfish, seeking material blessing for himself, Yitzchak is selfless, expecting to give of himself, a blessing from God. Thus he responds with a willing trust, “Hineini, here I am.”
The fact that Yitzchak has to ask, “Who are you my son?” infers that Yaakov’s voice was similar enough to Esau’s, that it was difficult for Yitzchak to distinguish between them based on intonation alone.
Gen 27:19 And Yaakov said to his father: 'I am, Esau your first-born; I have prepared that which you spoke toward me. Arise, I plead with you, sit and eat of my mitzaydi (game/hunted animal flesh), that your soul (nafsh’cha) may bless me.'
Yaakov is not Esau, but with regard to the birth-right and its wider application, including the blessing of the first-born, he is the legal possessor of the first-born status. Therefore, with the exception of the use of the name Esau, Yaakov is in fact telling the legal truth, “I am… your first-born.”
Gen 27:20 And Yitzchak said to his son: 'How is it that you have found it so quickly, my son?' And he said: 'Because of an encounter (hik’rah) with HaShem (YHVH: Mercy) your God’s (Elohim) face (l’panaiy).'
What does Yaakov’s statement, “your Elohim” infer? Why does the Hebrew text read, “Vayomeir keey hik’rah HaShem Eloheicha l’panaiy”?
Yaakov first claims that it is because of an encounter with HaShem that he was able to come to Yitzchak in a prompt fashion with the prepared food. In fact, while it may be stretching to call his speedy delivery a miracle, it is true to say that it has resulted from a face to face meeting with HaShem. That meeting was between Rivkah and HaShem prior to the birth of Esau and Yaakov (Gen. 25:22-23). Thus it seems that Yaakov is either aware of Rivkah’s meeting with HaShem or is speaking prophetically. However, he is not yet in personal relationship with HaShem. This is why he says, “your Elohim”.
Gen 27:21 And Yitzchak said to Yaakov: 'Come near, I beg you, that I may touch you, my son, to discern whether you are my son Esau or not.'
Yitzchak appears to have heard something in Yaakov’s answer that causes him to doubt his identity. It’s possible that Yitzchak found the idea of Esau using God’s name unusual given Esau’s rejection of the symbols of family faith and his marriage to women who worshipped foreign deities.
Gen 27:22 And Yaakov went near to Yitzchak his father; and he (Isaac) felt him, and said: 'The voice (ha-kol) is the voice (ha-kol) of Yaakov, but the hands are the hands of Esau.' Gen 27:23 And he discerned him not, because his hands were hairy, like his brother Esau's hands; so he blessed him.
The Hebrew, “kol”, voice, can be understood to refer to the way a person speaks, that is, their manner, choice of words and subject matter. Therefore, when Yitzchak says, “The voice is the voice of Yaakov”, we could read, “The voice speaks using the kind of language Yaakov would use.”
Needless to say. If goat skins conveyed a true sense of the hairiness of Esau’s arms, he was truly worthy of his name.
Gen 27:24 And he (Isaac) said: 'Are you my son Esau?' And he (Yaakov) said: 'I am.' Gen 27:25 And he (Isaac) said: 'Bring it near to me, and I will eat of my son's mitzaydi (game/hunted animal flesh), that my soul (nafshi) may bless you.' And he brought it near to him, and he did eat; and he brought him wine, and he drank.
The threefold false claim of Yaakov concludes here with the clear pronouncement, “I am”.
Yitzchak, convinced or not, has decided to go ahead with the blessing.
Gen 27:26 And his father Yitzchak said to him: 'Come near now, and kiss me, my son.' Gen 27:27 And he came near, and kissed him. And he smelled the smell of his clothing, and blessed him, and said: ‘See, the smell of my son is as the smell of a field which HaShem has blessed.’
Kabbalistically, the kiss is said to have brought about the intimacy required as a catalyst for the Shechinah (Divine presence) to alight on Yitzchak (Alshich). The Divine presence bringing the blessing and God’s manifest prophetic power.
The Palmist, speaking of the Messiah, says:
“Your throne, O Elohim, is for ever and ever: the sceptre of Your kingdom is a right sceptre. You love righteousness, and hate wickedness: therefore Elohim, Your Elohim, has anointed You with the oil of gladness above Your friends. All Your garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made You glad.” –Tehilim/Psalm 45:6-8
Gen 27:28 ‘May the God (Ha-Elohim) give you of the dew of the heavens, and of the fat places of the earth, and plenty of corn and wine.
The Hebrew, “Ha-Elohiym” the God, has the definite article and thus denotes God as Judge and Ruler, setting Him apart from and above all other elohiym. The blessing is an established reality decreed by the King of the universe, the Judge of all things.
The grain and wine, while understood to become a literal reality, are also symbolic of both necessities (grain, our daily bread) and pleasures (wine, celebration of life). A spiritual remez (hint at something deeper) also seems to be inferred. The dew of the heavens is symbolic of emrah (Word essence of God) and with regard to watering the earth and fattening the land the rain represents God’s lekakh (received instruction). The end result being the proclamation and reality of the greatness of God our Judge and King, His Messiah the Rock and His perfect redemptive work.
“My instruction shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of HaShem (Mercy): ascribe all of you, greatness unto our Elohiym. The Rock, His work is perfect: for all His ways are verdicts: an Elohiym of truth and without iniquity, just and right is He.” –Deuteronomy 32:2-4
Gen 27:29 Let peoples serve you, and nations bow down to you. Be lord (adon) over your brothers, and let your mother's children bow down to you. Cursed be every one that curses you, and blessed be every one that blesses you.’
This portion of the blessing confers the blessings of Avraham upon Yaakov and makes it impossible for curse to cause him lasting harm. All the nations will one day bow before Yaakov’s greater Son, the Messiah Yeshua:
“Yes, all kings shall fall down before Him: all nations shall serve Him.” –Tehilim/Psalm 72:11
Gen 27:30 And it came to pass, as soon as Yitzchak had made an end of blessing Yaakov, and Yaakov had only just gone out (yatza, yatza) from the presence of Yitzchak his father, that Esau his brother came in from his hunting. Gen 27:31 And he also made savoury food, and brought it to his father; and he said unto his father: 'Let my father arise, and eat of his son's game, that your soul (nafsh’icha) may bless me.' Gen 27:32 And Yitzchak his father said to him: 'Who are you?' And he said: 'I am your son, your first-born, Esau.'
The doubling of the Hebrew word, “Yatza”, translated, “just gone out” can mean, “one passed the other”, one going out, one going in. If this translation is correct, then the brothers came face to face as they passed one another, Yaakov exiting and Esau entering. This makes the context all the more intense (excuse the pun).
Genesis Rabbah explains that Angels of Hashem had prevented Esau from getting game (Bereshit Rabba, sect. 67. fol. 59. 3), and the Targums say that Esau, being without game, killed a dog and made savoury meat out of it. Regardless of whether these conjectures are true or not, they show that the Jewish view reflects God’s disgust at Esau’s actions and favours Yaakov’s actions in spite of the deceit involved. If nothing else, in the case of Yaakov, we learn that a righteous person, though flawed, is chosen.
Esau is only telling a part truth. He is the physical first-born son but he is no longer the holder of the birth-right of the first-born.
Gen 27:33 And Yitzchak trembled (g’dolah ad m’od) very exceedingly, and said: 'Who then is he that has taken game, and brought it me, and I have eaten it all before you came, and have blessed him? yes, and he shall be blessed.'
Why did Yitzchak tremble very greatly? The power of blessing resides within the one who blesses. All blessing comes from God and Yitzchak is aware of this. He had favoured Esau for shallow reasons, but had intended the blessing for him none the less. With the dawning of the knowledge that he may have blessed Esau’s brother in his place, Yitzchak trembled because he knew that the one whom God has blessed is blessed and that God keeps his word. “The gifts and the calling of God are irrevocable” (Romans 11:29). Thus Yitzchak says, “Yes, and he will be blessed!”
Gen 27:34 When Esau heard the words of his father, he cried with an exceeding (gadol) great and bitter cry, and said to his father: 'Bless me, even me also, O my father.' Gen 27:35 And he (Isaac) said: 'Your brother came with mir’mah (subtlety), and has taken away your blessing.' Gen 27:36 And he (Esau) said: 'Is not he rightly named Yaakov? for he has outwitted me these two times: he took away my birth-right; and, behold, now he has taken away my blessing.' And he said: 'Have you not reserved a blessing for me?'
The Targums and Yarchi both interpret the Hebrew mir’mah as, “wisdom”. Thus reading, “Your brother came with wisdom”.
This may be the first time Yitzchak has heard of the sale of the birth-right?
The context denotes a conversational response. Esau makes a play on words here, using the Hebrew, “Eikev” which Yaakov’s name is derived from. It can mean both heel and outwit or deceive.
It is important that we note the fact that Esau is lieing when he says, “he took away my birth-right”. Yaakov did not take away Esau’s birth-right, to the contrary, Esau despised his birth-right and sold it for a pot of stew (25:34). This was done under oath and thus Esau had invoked a curse upon himself by breaking the oath and seeking the birth-right in spite of his having sold it. Given that the blessing of the first-born belongs to the child who holds the birth-right, Esau is also incorrect in saying that Yaakov took his blessing. In fact, Yaakov received from his father (albeit through deception) that which was rightfully his. The Hebrew terms, “bekhora” birth-right, and “Berakha” blessing, share the same root consonants. Thus they are related both linguistically and spiritually. They are echad, a complex unity.
Like all those who sell their heritage to satisfy a temporary hunger, Esau is now surprised to find that he has also had his identity taken from him.
Gen 27:37 And Yitzchak answered and said unto Esau: 'Behold, I have made him your lord, and all his brothers have I given to him for servants; and with corn and wine have I sustained him; and what then shall I do for you, my son?' Gen 27:38 And Esau said to his father: 'Have you only got one blessing, my father? Bless me, even me also, O my father.' And Esau lifted up his voice, and wept.
Esau clearly understands that there is power in blessing but wrongly concludes that the blessing comes from Yitzchak.
“Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV)
Gen 27:39 And Yitzchak his father answered and said to him: ‘Behold, of the fat places of the earth shall be your dwelling, and of the dew of heaven from above; Gen 27:40 And by the sword shall you live, and you shall serve your brother; and it shall come to pass when you shall break loose, that you will shake his yoke from off your neck.
Yitzchak can only bless Esau according to God’s will, thus Esau’s blessing takes on the appearance of a curse. He will not benefit from the fat land, he will only dwell in it. He will have to fight to survive, living by the sword rather than the plough. And, he will serve his brother. The last clause is prophetic of the future when Esau’s descendants will break free of the yoke of Israel (Yaakov) [2 Kings 8:20-22, 2 Chronicles 28:17].
“Yet I loved Jacob 3 and Esau I hated.
I made his hills a wasteland
and gave his inheritance to jackals of the wilderness.”
4 For Edom may say,
“We have been beaten down,
but we will return and rebuild the ruins.”
Thus Adonai-Tzva’ot says:
“They may rebuild but I will tear down.
They will be called a wicked territory,
the people Adonai denounced forever.
5 So you will see, and you will say:
‘May Adonai be magnified beyond the border of Israel!’” –Malachi 1:3-5 (TLV)
Gen 27:41 And Esau hated Yaakov because of the blessing his father had blessed him with. And Esau said in his heart (lev, inner being): 'Let the days of mourning for my father be completed; then will I slay my brother Yaakov.'
Esau’s hatred for Yaakov reveals his true character. Like Cain he is jealous of his brother and seeks his death. Note that Esau says these things to himself. They are the thoughts and feelings of his core being (B’lev).
Gen 27:42 And the words of Esau her elder son were told to Rivkah; and she sent and called Yaakov her younger son, and said unto him: 'Behold (hinei), your brother Esau, in thinking of you, comforts himself, with plans to kill you.
How were the words of Esau communicated to Rivkah if, as the text says, they were spoken in his heart/core-being/mind? The most reasonable solution is that God informed Rivkah of Esau’s plan to kill Yaakov. The Targum of Yonatan and the writings of Yarchi affirm this saying, “the words of Esau her elder son were told to Rivkah by the Ruach Ha-kodesh (Holy Spirit).”
Gen 27:43 Now therefore, my son, shema (listen to and obey) my voice; and arise, flee to Laban (white) my brother to Charan (scorched mountain); Gen 27:44 and stay with him a number of days, until your brother's fury is turned away; Gen 27:45 until your brother's anger turns away from you, and he forgets that which you have done to him; then I will send, and fetch you from there; why should I be bereaved of you both in one day?'
It seems that, “bereaved of you both” indicates that Esau would be put to death according to moral law (Gen. 9:6) if he were to kill his brother Yaakov.
Gen 27:46 And Rivkah said to Yitzchak: 'I abhor my life because of the daughters of Chet (terror). If Yaakov takes a wife of the daughters of Chet, such as these, of the daughters of the land, what good shall my life do me?'
Rivkah, using the dislike both she and Yitzchak share for the practices of the daughters of Chet (Who are considered by Jewish sources to be idolaters), convinces Yitzchak to send Yaakov to Laban in order to get a wife from the family bloodline. This serves to preserve both Yaakov’s life and the lineage of Avraham. Thus the stage is set for Yaakov’s years of servitude to Laban. Yaakov will not enter directly into blessing, the blessing will come but it will come in God’s timing. Yaakov must wrestle with the One Who blesses and discover that true blessing is found in relationship with HaShem.
© 2017 Yaakov Brown
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