This week's parsha tells us of the rivalry and difference of character between Yaakov and Eisav. Yaakov was “איש תם יושב אוהלים”, while Eisav was a man of the field. The Medrash relays how already from the womb, the contrast was stark. When Rivka would pass the Beit Midrash, her stomach would rustle, and when she passed a house of idol worship, the same would occur.
Despite Yaakov’s piety, Eisav was the bechor – the firstborn – and thus was entitled to the blessing for the firstborn son.
In what is one of the more difficult episodes in the Torah to understand, we learn of the means to which Yaakov had to resort in order to acquire the blessings in place of his brother. By the command of his mother Rivka, Yaakov presents himself to Yitzchak as though he is Eisav. On a surface level, this is accomplished through trickery and false pretenses – a difficulty which many commentators have dealt with at length.
There is a fascinating Gemara in Makkot (24a) which expounds on the verse in Tehillim (15:3):
לא רגל על לשונו זה יעקב אבינו, דכתיב אולי ימושני אבי והייתי בעיניו כמתעתע
“Has no slander upon his tongue” this refers to Yaakov, our forefather, as it is written “Perhaps my father will feel me and I will be in his eyes like a deceiver.”
Rashi (In Makkot) explains:
He [Yaakov] initially did not want to lie, thus he said “Perhaps my father will feel me…But his mother [Rivka] forced him, as she had a prophecy..etc.”
The implication here is that Yaakov, in voicing his fear of being caught, is demonstrating his trait of honesty.
This concept is truly perplexing; the Gemara is attempting to show that Yaakov always spoke the truth, yet the proof it brings to support its assertion is from one of the most seemingly duplicitous episodes in the Torah! Furthermore, Yaakov appears to be concerned that his father will feel him and “catch him in the act.” From the fact that Yaakov bases his concern on his father possibly discovering his identity, we may infer that were Yaakov assured that he would not get caught, he would have no apprehension. How does this show honesty, and how is this a proof to the Gemara’s point?
I posed this question to my rebbe, Rav Avigdor Nebenzahl Shlit”a (former Chief Rabbi of the Old City) and he explained this Gemara based on an idea from the Vilna Gaon in Parshat Chayei Sarah. Every time אולי (perhaps) is written, it is actually an expression of a hope or desire for something to occur. For example: Eliezer, the servant of Avraham, said regarding his mission to find a wife for Yitzchak: ״אולי לֹא־תלך האשה אחרי״. The ksiv (i.e. the way it is written in the Torah) is spelled without the letter vav, so the word can also be read אלי. On this word, Rashi brings the Medrash which explains that Eliezer really did not want Rivka to follow him, and that he was searching for a pretext for Yitzchak to marry his own daughter in place of Rivka (hinted to in the word “אלי” – “to me”). With the word אולי, the Torah is alluding to Eliezer’s inner desire that things would not work out as planned.
According to this, says HaRav Nebenzahl, the verse from Toldos is the greatest proof of Yaakov’s complete integrity. In saying “Perhaps my father will feel me,” Yaakov was not expressing fear of being caught – to the contrary! His very desire was to be caught, lest he have to follow through with that which could be perceived as dishonest.
Here we see the lengths to which Yaakov was willing to go to avoid lying, even in a permissible situation. He was personally prepared to forfeit the place of the firstborn, and all the spiritual and material benefits that go along with it. This one decision could also affect the entire course of man’s history and the future of the Jewish nation, allowing Eisav to reign with the special rights given to him. Yaakov only acquiesced in deference to his mother’s command, which was based on a prophecy showing that this was the correct way to act.
What a lesson in how gravely serious it is to lie, and how much we should be prepared to sacrifice to avoid doing so.
Shabbat Shalom
