Toldot

Parshah Toldot
Genesis 25:19-28:9 Malachi 1:1-2:7

The title of this parshah Toldot is translated variously as 'generations', 'progeny', or 'story' (Root y-l-d 'beget or ‘bring forth’). The family concerned is of course the decedents of Abraham and Sarah.

Childless, Isaac prays to G*d and Rebekah gives birth to Esau and Yaakov (They prayed 'facing each other'). Rebekha has a painful pregnancy* and asks G*d why. He tells her "Two nations are in thy womb, and two peoples shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger." (B23:25).

We then are told of famine which forces the young family to move. The move necessitates another episode like that of Abraham telling foreign rulers his wife was his sister. (In studying I learned that by working the numbers it is likely that the ruler inthe Isaac story Abimelech, King of Gerar is probably not the King of the same name in the Abraham story 75 years earlier.)

There is some contention over wells. Isaac loses several including those of Abraham. G*d promises Isaac his support “I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.” (26:24)

Rebekah contrives it so that Yaakov deceives his blind father Isaac. Yaakov lies about who he is several times to Isaac; famously using skins to imitate Esau's hairy hands. Yaakov also lies by saying G*d provided the game for the food offered to Isaac. Yaakov is not an innocent even though Rebekah convinces him to deceive Isaac. It was related that before 'stealing' the blessing, he had extorted Esau's birthright for a bowl of food.

Esau is murderous. To prevent Esau killing Yaakov, Rebekah manipulates Isaac to allow Yaakov to go to her brother Laban for a wife. (Two as it turns out!). To spite Isaac, Esau marries one of Ishmael’s daughters. This line is that of the Edomites who contend with the Israelites in the narratives of the Torah and for generations.

In both cases, there is food involved. Esau gives his birthright for lentil soup. Yaakov deceives his father with a stew. The significance of food around these transferences of right is interesting. Consider, we just had the story of the wells. This focus on food and water clearly suggests to the living was hard at this time. This may also underscore Isaac preferring Esau because "Isaac loved Esau that he did eat of his venison" (25:28).

The struggle between the brothers recalls Cain and Abel who strove for favor. I wonder if Yaakov and Rebekah knew of that story? The comparison however is unfavorable to Yaakov. It also recalls Isaac and Ishmael (The younger son prevails.) However, despite the great tendency to excuse him, Yaakov's actions are quite abhorrent. It is immoral of Yaakov to take advantage of Esau over the birthright. The ideal of hospitality we just learned from Abraham and his guests is overturned. Moreover, it is wrong of Yaakov to pretend to be Esau to get the blessing. This is made worse by the fact that he repeatedly lies to succeed in this enterprise. The most heinous act being to answer his father's question of how he had finished hunting so fast, that, "the LORD thy God sent me good speed." He tells Isaac G*d had provided the game for the stew he offered. This sticks out to me as the worst offense. It shows that deceit eventually leads to more and greater deceit.

This troubled me as Yaakov is held is such great esteem. Yaakov's lie about G*d however is still a great ugliness. One perhaps mitigated by his suffering to marry Rachel. Laban will trick him. Also, because of what he has done he doesn't come to possess the land and Rebekah and Isaac are left alone. Yaakov is destined to be transformed into Israel. It teaches much more than that our heroes aren't perfect. It teaches that though a person can do wrong (In this case even to get G*d’s blessing) we can still become good through changing and dedicating ourselves to G*d. (As Yaakov later does).

As for Rebekah surprisingly, she had put Yaakov up to deceiving Isaac. When he expressed fear at her suggestion, Rebekah says "Upon me be your curse." (27:13) This is a strikingly Lady MacBeth-like argument from the paragon in the story of Abraham's camels. No reason is given for Rebekha's preference for Yaakov. I found an excuse for her in G*d's words quoted above. He tells her that "The elder shall server the younger." (B23:25) To me this is enough to forgive her for instigating the deceit of her husband. Would she not feel she was only doing what was ordained?

It is interesting that Isaac tells Yaakov that G*d will give him Abraham's blessing after he has given him the blessing meant for Esau. Is it possible the blessing Isaac gave him was not the same one? Moreover the idea is that Isaac can 'chose' to give a blessing. Again G*d has already told Rebekah the elder shall server the younger. Esau entreats Isaac for another blessing and to annul that of Yaakov. Isaac either cannot or will not do either. The nature of the blessing is fascinating. Is it Isaac's to give at all?

The haftorah Malachi 1 includes the line "Yet I have accepted Yaakov and rejected Esau". (M2:1). This is cited as a way G*d showed love to the people of Malachi’s time (c. 5th Century BCE) This exemplifies the dilemma of Yaakov's character. In this story, the first we hear of him, you cannot root for him. Esau's subsequent actions also are wrong and they are reviled in the tradition. It also ties in because even in the 5th Century the "Edomites" still robbed and contended with the Israelites.

There is a huge amount of discussion of the relative merits of Yaakov and Esau. Esau maligned for being rash, Yaakov praise for forethought and cunning. Rabbis ask if the natural inclinations of the two or their up brings shaped them more. I point out that G*d had already proclaimed before their birth that Yaakov would prevail. (Where is your free will argument now punk).

Esau's reaction to what happens to him is what happens so often to people. Disappointment and injustice lead to bitterness. All too often bitterness leads to more injustice. How could Esau accept injustice? He would have had to of had faith in G*d's plan. Like us, Esau could not know what the future held, nor see that it was for the best that this injustice to him happened. This is so very hard. It drives people to atheism and makes them vengeful. We learned from Isaac and Ishmael burying Isaac together (25:9) that reconciliation is possible but at the same time in our modern world peace seems remote.

This question obsesses me and is at the basis of my becoming Jewish at this point in my life. Reason tells me that peace is impossible, yet I believe in G*d's power and miracles. Therefore, it is as important not to judge Yaakov as it is not to emulate Esau. Those without revelation may not be able to let go of reason. Reason however suggests that Esau might be justified in retaliating against Yaakov. Had that happened would we have had a Sinai?

The parsha doesn't give us a moral high ground or a hero but it teaches volumes about life. Perhaps it demonstrates most that family is truly at the heart of G*d's design. Our families shape us before birth. They shape us through our relationships. G*d needs to be the central part of our lives. We need to strive for morality though the world is imperfect. Life may seem unjust in the present but we may be redeemed later. (Reason can not explain the ways it happens. Look back and it is easy to see.)

G*d has redeemed me many times. The last time I was healed and given new purpose after my marriage fell apart. I could not have imagined my future. I pray that we can all endure future disappointment with faith in G*d’s justice. Praised be his holy name and sovereignty forever!

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* "The children struggled within her" (Genesis 25:22). R. Johanan said: Each ran to slay the other [deriving the word "struggled," vayit'rotz'tzu, from the root r-u-tz, meaning "run"]. They sought to run within her. When she stood near synagogues or schools, Yaakov struggled to come out. When she passed idolatrous temples, Esau eagerly struggled to come out" (Genesis Rabbah 53.6).