A Little Bit of Lavan
With the start of the Parasha we are reintroduced to the second patriarchal couple – Yitzchak and Rivka:
בראשית כ"ה
(יט) וְאֵ֛לֶּה תּוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק׃ (כ) וַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖ן אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה׃
(19) And these are the generations of Yitzchak, Avraham’s son. Avraham fathered Yitzchak. (20) Yitzchak was forty years old when he took Rivka, the daughter of Betuel the Arami of Paddan Aram, the sister of Lavan the Arami, to be his wife. (Bereishit 25:19-20)
The introduction lacks symmetry, in more ways than one. First, in describing Yitzchak, the opening verse is repetitive. Yitzchak is the son of Avraham, and Avraham fathered Yitzchak – are these not two different ways of saying the same thing? Next, Rivka is described - only once - as the daughter of Betuel, but seemingly superfluous information about her brother is added. The emphasis in the verse on Yitzchak’s lineage seems to indicate that this is a man who follows in holy father’s footsteps; not only is Yitzchak the son of Avraham, Avraham is his father, both literally and figuratively. However, when it comes to Rivka there are apparently two problematic influences. Not only is she the daughter of Betuel – as if that weren’t enough of a problem - but she also has a brother named Lavan, who is also “quite a character.” How all of this may impact the story which unfolds remains to be seen.
בראשית (פרשת תולדות) פרק כה פסוק כא
(כא) וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽה֙' לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ ה֔' וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ:
Yitzchak entreated God on behalf of his wife because she was barren. God answered his entreaties, and Rivka, his wife, conceived. (Bereishit 25:21)
Even though it will soon become clear that this couple had been married for some twenty years before Rivka became pregnant, the description in the verse makes it sound like an immediate response – Yitzchak prays; Yitzchak’s prayers are answered, and God responds.
The episode that immediately precedes this chapter gives us the same impression:
בראשית כ"ד
(סב) וְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב׃ (סג) וַיֵּצֵ֥א יִצְחָ֛ק לָשׂ֥וּחַ בַּשָּׂדֶ֖ה לִפְנ֣וֹת עָ֑רֶב וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּ֥ה גְמַלִּ֖ים בָּאִֽים׃ (סד) וַתִּשָּׂ֤א רִבְקָה֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא אֶת־יִצְחָ֑ק וַתִּפֹּ֖ל מֵעַ֥ל הַגָּמָֽל׃
(62) Yitzchak came from the way of Be’er Lahai Roi, for he lived in the land of the South. (63) Yitzchak went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming. (64) Rivka lifted up her eyes, and when she saw Isaac, she dismounted from the camel. (Bereishit 24:62-64)
Yitzchak is returning from a place of spiritual significance; Be’er Lahai Roi was a place of revelation, a place of importance for his brother Yishmael, and for Hagar[1]. Yitzchak stops in the field to pray, presumably for what was his most acute need at that moment, a wife.[2] As he stands in prayer, his prayers are answered almost immediately, and Rivka appears.[3]
ספורנו בראשית כד:סג
ויצא יצחק לשוח נטה מן הדרך על דעת לשפוך שיחו לפני ה' בשדה שלא יפסיקוהו עוברי דרכים אף על פי שכבר התפלל בבאר לחי ראי וקודם שהתפלל נענה על דרך מן היום אשר נתת אל לבך להתענות נשמעו דבריך:
He had detoured from his regular path to the field in order to pour out his heart to God in prayer. He did not want to be interrupted in his devotion by passing travelers whom he would have to greet. This was in spite of the fact that he had already prayed in Be’er Lahai Roi, and he was answered before he began to pray, as it says (Daniel 10:12) “For from the day you set your mind to prayer and fasting, your prayer was heard.” (Seforno, Bereishit 24:63)
Another crucial element to our understanding of these verses is that Yitzchak’s prayer in the field takes place during the day. Rabbinic tradition attributes the afternoon prayer of mincha[4] with this very particular scene: Yitzchak’s prayer is unique precisely because of the setting in which it is uttered. Unlike shacharit, the morning prayer prior to the start of the workday, and unlike arvit with which the workday comes to an end, mincha is a prayer for the middle of the day. It is therefore quite appropriate that this prayer is said in the field, the place of labor; the essential essence of this prayer infuses physical existence with spiritual power.
It may be argued that not much is known about the life of Yitzchak; the verses are sparse when compared to the details of the lives of our other patriarchs. On the other hand, this forces us to be hypersensitive to what the text does tell us. The field -sadeh- is a theme in the life of Yitzchak. An entire chapter (26) tells of his planting in the field and digging wells. Yitzchak was a man of the field; he knew the value of work in the field. It is certainly not a coincidence that his prayers come from the field as well.
Sensitivity to this very central element in Yitzchak’s life sheds light on Yitzchak’s relationship with his son Esav, who is described as “a man of the field.”[5] Yitzchak surely understood that the challenge presented in the personality of Esav was the same challenge represented by mincha, the afternoon prayer: to infuse the physical with spirituality, to raise up a prayer from the fields.
This brings us to the episode of the blessings. In his later years, Yitzchak summons his son Esav in order to bless him, but the blessing is contingent on Esav bringing the hunt from the field.
בראשית (פרשת תולדות) פרק כז פסוק א - ד
(א) וַיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵרְאֹ֑ת וַיִּקְרָ֞א אֶת־עֵשָׂ֣ו׀ בְּנ֣וֹ הַגָּדֹ֗ל וַיֹּ֤אמֶר אֵלָיו֙ בְּנִ֔י וַיֹּ֥אמֶר אֵלָ֖יו הִנֵּֽנִי: (ב) וַיֹּ֕אמֶר הִנֵּה־נָ֖א זָקַ֑נְתִּי לֹ֥א יָדַ֖עְתִּי י֥וֹם מוֹתִֽי: (ג) וְעַתָּה֙ שָׂא־נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י צָֽיִד: (ד) וַעֲשֵׂה־לִ֨י מַטְעַמִּ֜ים כַּאֲשֶׁ֥ר אָהַ֛בְתִּי וְהָבִ֥יאָה לִּ֖י וְאֹכֵ֑לָה בַּעֲב֛וּר תְּבָרֶכְךָ֥ נַפְשִׁ֖י בְּטֶ֥רֶם אָמֽוּת:
When Yitzchak was old and his eyes were too dim to see, he called his older son Esav and said to him, “My son.” He answered, “Here I am.” And he said, “I am old now, and I do not know how soon I may die. Take your gear, your quiver and bow, and go out into the field and hunt me some game. Then prepare a dish for me such as I like, and bring it to me to eat, so that my soul can bless you before I die.”
Yitzchak, who has excelled at praying from the field and making the mundane holy, hopes to do the same with his son Esav. By commanding him to hunt and prepare food of the field, the hunt itself is transformed into a mitzvah. Yitzchak has created the means with which he hopes to elevate Esav, as he had elevated the field itself in his younger days. Yitzchak continues to infuse the mundane with spirituality – including, or perhaps especially, the soul of his son Esav.
But lest we forget, there is another parent, Rivka, and another sibling, Yaakov. She overhears this conversation and derails the plan. There is another narrative, another strand that must be considered and understood, and it is alluded to from the outset.
בראשית כ"ה
(יט) וְאֵ֛לֶּה תּוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק׃ (כ) וַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖ן אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה׃
(19) And these are the generations of Yitzchak, Avraham’s son. Avraham fathered Yitzchak. (20) Yitzchak was forty years old when he took Rivka, the daughter of Betuel the Arami of Paddan Aram, the sister of Lavan the Arami, to be his wife. (Bereishit 25:19-20)
Rivka was not only the daughter of Betuel, she was the sister of Lavan. We previously had a glimpse of Lavan, and we will learn much more about him as the narrative unfolds. When we are first introduced, Lavan seems like an opportunist. When Avraham’s emissary appears, we can easily imagine Lavan eyeing the jewels the man bears. He is interested in the money, and quite capable of manipulative behavior in order to get his hands on it: After a marriage agreement is reached and gifts have changed hands, Rivka’s brother Lavan (and her mother) suggest a delay of indeterminate duration before the bride-to -be sets out on her journey – if at all:
בראשית כ"ד
(נה) וַיֹּ֤אמֶר אָחִ֙יהָ֙ וְאִמָּ֔הּ תֵּשֵׁ֨ב הַנַּעֲרָ֥ אִתָּ֛נוּ יָמִ֖ים א֣וֹ עָשׂ֑וֹר אַחַ֖ר תֵּלֵֽךְ׃
Her brother and her mother said, “Let the young lady stay with us some days, or ten. After that she will go.” (Bereishit 24:55)
Years later, fearing Esav’s wrath, Rivka uses eerily similar language when she instructs Yaakov to run away for “a few days,” setting him off on a journey that will take decades to complete.
בראשית כ"ז
)מג) וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה׃ (מד) וְיָשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ׃
(43) Now therefore, my son, obey my voice. Arise, flee to Lavan, my brother, in Haran. (44) Stay with him a few days, until your brother’s fury turns away; (Bereishit 27:43-44)
Perhaps this is precisely the sort of delay Lavan had in mind when he made his cryptic suggestion to Avraham’s representative.[6]
This is not the only similarity between Rivka and her brother Lavan. After her exchange with Avraham’s servant at the well, Rivka runs home and recounts the events and the conversation to her mother. Lavan hears, and leaps into action:
בראשית כ"ד
)כח) וַתָּ֙רׇץ֙ הַֽנַּעֲרָ֔ וַתַּגֵּ֖ד לְבֵ֣ית אִמָּ֑הּ כַּדְּבָרִ֖ים הָאֵֽלֶּה׃) כט) וּלְרִבְקָ֥ה אָ֖ח וּשְׁמ֣וֹ לָבָ֑ן וַיָּ֨רׇץ לָבָ֧ן אֶל־הָאִ֛ישׁ הַח֖וּצָה אֶל־הָעָֽיִן׃ (ל) וַיְהִ֣י׀ כִּרְאֹ֣ת אֶת־הַנֶּ֗זֶם וְֽאֶת־הַצְּמִדִים֮ עַל־יְדֵ֣י אֲחֹתוֹ֒ וּכְשׇׁמְע֗וֹ אֶת־דִּבְרֵ֞י רִבְקָ֤ה אֲחֹתוֹ֙ לֵאמֹ֔ר כֹּֽה־דִבֶּ֥ר אֵלַ֖י הָאִ֑ישׁ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וְהִנֵּ֛ה עֹמֵ֥ד עַל־הַגְּמַלִּ֖ים עַל־הָעָֽיִן׃
(28) The young lady ran and told her mother’s house what had transpired. (29) And Rivka had a brother, and his name was Lavan. Lavan ran out to the man, to the spring. (30) And when he saw the ring, and the bracelets on his sister’s hands, and when he heard the words of his sister Rivka, saying, “This is what the man said to me,” he approached the man, who was standing by the camels at the spring. (Bereishit 24:28-30)
Like her brother, Rivka also has a highly developed sense of hearing; in fact, hers is even keener than her brother’s. Whereas Lavan overhears conversations between others, Rivka hears other people’s thoughts. When Esav is enraged that his brother has taken the blessing intended for him, he is so infuriated that he contemplates murdering Yaakov - and Rivka hears Esav’s unspoken thoughts:[7]
בראשית כ"ז
)מא) וַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶֽת־יַעֲקֹ֔ב עַ֨ל־הַבְּרָכָ֔ה אֲשֶׁ֥ר בֵּרְכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַעֲקֹ֥ב אָחִֽי׃ (מב) וַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהׇרְגֶֽךָ׃
(41) Esav hated Yaakov because of the blessing with which his father blessed him. Esav said in his heart, “The days of mourning for my father are at hand. Then I will kill my brother Yaakov.” (42) The words of Esav, her elder son, were told to Rebekah. She sent and called Yaakov, her younger son, and said to him, “Behold, your brother Esav comforts himself about what you have done by planning to kill you. (Bereishit 27:41-42)
Rivka’s “gifted” hearing skill is explained by some commentaries as prophetic ability.[8]
מדרש רבה בראשית כ"ז:מ"ב
(ט) וַיֻּגַּד לְרִבְקָה וגו' (בראשית כ"ז:מ"ב), מִי הִגִּיד לָהּ, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק, אִמָּהוֹת נְבִיאוֹת הָיוּ וְרִבְקָה הָיְתָה מִן הָאִמָּהוֹת.
“It was told to Rivka:” Who told her? Rabbi Hagai taught in the name of Rabbi Yitchak, the matriarchs were prophets and Rivka was among the matriarchs. (Bereishit Rabbah 27:42)
This prophetic ability was mentioned previously by Targum Onkolus, when Yaakov hesitated before fulfilling his mother’s instructions to impersonate his brother and take Esav’s blessing. Yaakov tells Rivka that he is afraid that such action would lead to a curse and not a blessing:
בראשית כ"ז
(יא) וַיֹּ֣אמֶר יַעֲקֹ֔ב אֶל־רִבְקָ֖ה אִמּ֑וֹ הֵ֣ן עֵשָׂ֤ו אָחִי֙ אִ֣ישׁ שָׂעִ֔ר וְאָנֹכִ֖י אִ֥ישׁ חָלָֽק׃ )יב) אוּלַ֤י יְמֻשֵּׁ֙נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃ (יג) וַתֹּ֤אמֶר לוֹ֙ אִמּ֔וֹ עָלַ֥י קִלְלָתְךָ֖ בְּנִ֑י אַ֛ךְ שְׁמַ֥ע בְּקֹלִ֖י וְלֵ֥ךְ קַֽח־לִֽי׃
(11) Yaakov said to Rivka his mother, “Behold, Esav my brother is a hairy man, and I am a smooth man. (12) What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.” (13) His mother said to him, “Your curse will be on me, my son. Only obey my voice, and go get them for me.” (Bereishit 27:11-13)
Rivka’s response, according to the Targum, goes beyond a mere dismissal of Yaakov’s fears:
תרגום אונקלוס באנגלית בראשית כ"ז:י"ג
יהּ עֲלַי אִתְאֲמַר בִּנְבוּאָה דְּלָא יֵיתוֹן לְוָטַיָּא עֲלָךְ בְּרִי בְּרַם קַבֵּיל מִנִּי וְאִיזֵיל סַב לִי.
And his mother said to him, I have been told in a prophecy that there shall be no curses upon you, my son; only obey me, and go, and take for me. (Targum Onkolus 27:13)
Rivka may not have been referring to a recent prophecy, rather to one that she had received years earlier, when after years of childlessness she experienced a strange and unsettling pregnancy:
בראשית) פרק כה פסוק כב - כג
(כב) וַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־הֽ': (כג) וַיֹּ֨אמֶר ה֜' לָ֗הּ שְׁנֵ֤י גוֹיִם֙ בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר:
(22) The children struggled together within her. She said, “If it be so, why is this happening to me?” She went to inquire of Almighty. (23) God said to her, “Two nations are in your womb. Two peoples will be separated from your body. One will be stronger than the other, and the elder will serve the younger.” (Bereishit 25:22-23)
Rivka knew. She knew things her husband did not know, and this knowledge influenced her attitudes and actions from the very start. She knew she was carrying twins; she knew they would not live in harmony, that they would not act like brothers. She knew they would sire two separate nations, and she knew that her younger son, Yaakov, would prevail.
Perhaps Yitzchak had imagined his two sons working side by side toward a common goal. Together they would be unstoppable: the studious, spiritual Yaakov protected by the strong and capable Esav. For this vision to become a reality, all Yitzchak needed to do was to instill in Esav an appreciation for spirituality.[9]
Rivka knew this was not the way things would play out, that this unity between the two very different strengths of her sons would not materialize as her husband envisioned it. She knew that she would have to step up, that she - and not Esav - would have to look out for Yaakov. She knew that rather than teaching Esav to be spiritual she would have to teach Yaakov to be more physical, more grounded in this world, and perhaps even a little more manipulative. She knew she would have to teach her younger son to be more like her own older brother, Lavan.
This explains the strange introductory verses with which we began: Rivka is identified not only as the daughter of Betuel, but as the sister of Lavan, for indeed she was both. Just before her children are born, the text reminds us that Rivka shares traits with Lavan – and those traits will soon become manifest, but not necessarily where we might have expected to see them. We might well wonder how Esav’s personality developed as it did;[10] there are those who try to blame his wild, bloodthirsty nature on the genetic imprint passed down from Rivka’s family. Perhaps this is so; perhaps this is a convenient excuse. Lavan was sly, a slick-tongued trickster - traits never displayed by Esav, but behavior which is manifest in Rivka and her son Yaakov.
Perhaps this is the character trait that Esav points to when he accuses Yaakov of deceiving him not once but twice:
בראשית כ"ז
(לו) וַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַעֲקֹ֗ב וַֽיַּעְקְבֵ֙נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה׃
(36) He said, “Is he not rightly named Yaakov? For he has held me back these two times. He took away my birthright, and now he has taken away my blessing.” He said, “Have you not reserved a blessing for me?” (Bereishit 27:36)
Yaakov took the blessing intended for Esav - not by force, nor as a result of the earlier trade they had made, but by shrewdness. Esav now began to wonder if the earlier “sale” he had made to his brother, which had seemed at the time like the deal of a lifetime, was not also somehow one more instance of his younger brother hoodwinking him.
Yitachak, too, has his eyes opened – but in a very different sense - when he realizes what has happened, what Yaakov has done:
בראשית כ"ז
(לג) וַיֶּחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֮ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ וַיָּ֨בֵא לִ֜י וָאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָאֲבָרְכֵ֑הוּ גַּם־בָּר֖וּךְ יִהְיֶֽה׃… (לה) וַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ׃
(33) Yitzchak trembled violently, and said, “Who, then, is he who has hunted the venison and brought it me, and I have eaten of it all before you came, and I blessed him? Yes, he will indeed be blessed.”… (35) He said, “Your brother came with deceit, and has taken your blessing.” (Bereishit 27:33-35)
The normative reading of the text is that Yitzchak trembled, and this would generally be interpreted as a response of fear. Strangely, Yitzchak describes Yaakov’s behavior as deception – but still insists that the blessings will come true, that the perpetrator of the deception will be blessed. Why didn’t Yitzchak withdraw the blessing he had mistakenly bestowed on his “righteous” son who has now proven himself a scoundrel?
The Targum’s translation explains the very specific language of this verse, which reveals Yitzchak’s new understanding of the situation:
תרגום אונקלוס בראשית פרק כז פסוק לג
וּתְוַהּ יִצְחָק תִּוְהָא וּתְוַהּ יִצְחָק תִּוְהָא רַבָּא עַד לַחְדָּא וַאֲמַר מַן הוּא דֵּיכִי דְּצָד צֵידָא וְאַעֵיל לִי וַאֲכַלִית מִכּוֹלָא עַד לָא תֵּיעוֹל וּבָרֵיכְתֵּיהּ אַף בְּרִיךְ יְהֵי.
And Yitzhak was wonderstruck with great astonishment, and said, ‘Who, then is that person who hunted game, and brought it to me, and I partook of all when you had not yet come in, and I blessed him? Indeed, blessed shall he be. (Targum Onkolus, Bereishit 27:33)
Rashi highlights the subtlety of the Targum’s translation:
רש"י בראשית כ"ז:ל"ג
וַיֶּחֱרַד – כְּתַרְגּוּמוֹ וּתְוַהּ, לְשׁוֹן תְּמִיהָ.
TREMBLED – As the Targum renders it: tivah, which means he was astonished. (Rashi Bereishit 27:33)
Rather than trembling in fear (as the Targum renders this word in other places), Yitzchak was not so much afraid as astonished: Could this really have been his son Yaakov? This Yaakov – the Yaakov he had never seen before - will indeed be blessed. One more word in the Targum helps explain the source of Yitzchak’s astonishment:
תרגום אונקלוס בראשית כ"ז:ל"ה
וַאֲמַר עָאל אֲחוּךְ בְּחָכְמָא וְקַבֵּיל בִּרְכְתָךְ:
And he said, Your brother came with wisdom, and has received your blessing. (Targum Onkolus Bereishit 27:35)
רש"י בראשית כ"ז:ל"ה
בְּמִרְמָה – בְּחָכְמָה:
WITH deceit – with wisdom (Rashi Bereishit 27:35)
Yitzchak is astonished by Yaakov’s display of wisdom and guile. The word he uses, b’mirma, is suspiciously similar to a word we heard at the beginning of the parasha – a word used to describe Betuel and Lavan[11] – and, we now realize, by extension[12] - a word that also describes Rivka and Yaakov:[13] Betuel the Arami and Lavan the Arami- they hail from Aram, and they act, as do Rivka and Yaakov after them, b’mirma, with guile.[14]
At first, Yitzchak thought that Esav could be “fixed” with a dose of spirituality, but he learns that it is Yaakov who is “improved” with a dose of guile. Yitzchak finally comes to understand what Rivka had known all along:[15] Esav would not serve as the protector of Yaakov. The partnership imagined by Yitzchak would never come to fruition. Yaakov would have to manage on his own, but Yitzchak saw that Yaakov, who had mastered the necessary tools of a glib tongue and sly bargaining skills, had the guile to survive and even thrive in the real world. Yitzchak understood that Yaakov was ready for the next stage, and he sends him off to face Lavan and find a wife for himself,[16] – for as Lavan will soon learn, Yaakov will not be the perpetual victim. Although Lavan will get the best of him in the first round, Yaakov will emerge victorious, in his battle with Lavan and in life, because Yaakov had a bit of Lavan in his own bag of tricks. After all, he had been trained by his mother Rivka, daughter of Betuel and sister of Lavan the Arami.
[1] See Bereishit 16:13-14.
בראשית ט"ז
)יג) וַתִּקְרָ֤א שֵׁם־יְהֹוָה֙ הַדֹּבֵ֣ר אֵלֶ֔יהָ אַתָּ֖ה אֵ֣ל רֳאִ֑י כִּ֣י אָֽמְרָ֗ה הֲגַ֥ם הֲלֹ֛ם רָאִ֖יתִי אַחֲרֵ֥י רֹאִֽי׃ (יד) עַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד׃
Bereishit 16:
(13) She called the name of Hashem who spoke to her, “You are a God who sees,” for she said, “Have I even stayed alive after seeing him?” (14) Therefore the well was called Beer Lahai Roi. Behold, it is between Kadesh and Bered.
[2] See Ha’amek Davar Bereishit 24:63.
העמק דבר בראשית כד:סג
ויצא יצחק לשוח בשדה. כבר פירשו חז״ל שהוא הי׳ מתפלל מנחה. וע״כ אין הפי׳ בשדה כמשמעו שהרי אסור להתפלל בשדה כדאי׳ בברכות ספ״ה חציף עלי מאן דמצלי בביקתא. אלא כדאי׳ במס׳ פסחים ר״פ האשה דבשדה היינו הר המוריה שקראו שדה וכ״כ התוס׳ שם וכמש״כ לעיל י״ב י״ז דבשביל שמדת יצחק הי׳ עבודה שהוא שורש לפרנסה ע״כ קרא אותו מקום שהוא שער השמים שדה המסוגל לפרנסה. ואין הכונה שהי׳ יצחק עומד אז בהר המוריה אלא הוא התפלל תחת אילן וכדומה ועינו ולבו היו לצד הר המוריה שנקרא שדה והתפלל אז על הפרנסה שבכלל זה הוא השגת אשה שהיא צרכי האדם ונקראת ג״כ פרנסה כלשון הגמ׳ פרנסת נשואין. והזמין ה׳ לפניו באותה שעה את אשתו וזהו וישא עיניו וגו׳:
[3] This parallels the prayer of Eliezer, when he prays for a wife for Yitzchak, before he completes his words – Rivka appears.
בראשית כ"ד
(טו) וַֽיְהִי־ה֗וּא טֶ֘רֶם֮ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ׃
Bereishit 24:
(15) It happened, before he had finished speaking, that Rivka, who was born to Betuel the son of Milcah, the wife of Nahor, Avraham’s brother, came out with her pitcher on her shoulder.
[4] Talmud Bavli, Brachot 26b.
תלמוד בבלי ברכות כו:
יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, שֶׁנֶּאֱמַר ״וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב״, וְאֵין ״שִׂיחָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר ״תְּפִלָּה לְעָנִי כִי יַעֲטֹף וְלִפְנֵי ה׳ יִשְׁפֹּךְ שִׂיחוֹ״.
Yitzchak instituted the afternoon prayer, as it is stated: “And Yitzchak went out to converse [lasuaḥ] in the field toward evening” (Bereishit 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo] before the Almighty” (Tehilim 102:1).
[5] Bereishit 25:27.
בראשית פרק כה פסוק כז
וַֽיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַעֲקֹב֙ אִ֣ישׁ תָּ֔ם יֹשֵׁ֖ב אֹהָלִֽים:
[6] Later, when Yaakov runs away and works for Lavan, similar language is used regarding Yaakov’s experience; the seven years seem like days.
Bereishit 29
(20) Yaakov served seven years for Rachel. They seemed to him but a few days, for the love he had for her.
בראשית כ"ט
(כ) וַיַּעֲבֹ֧ד יַעֲקֹ֛ב בְּרָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים וַיִּהְי֤וּ בְעֵינָיו֙ כְּיָמִ֣ים אֲחָדִ֔ים בְּאַהֲבָת֖וֹ אֹתָֽהּ׃
[7] It is possible that this was not the first instance in which Rivka displays the ability to hear other people’s thoughts. When the servant (Eliezer) arrives and prays that God provide a wife, the scene is described twice, with a very subtle difference. In the first telling, the text reads as follows:
בראשית כ"ד
(טו) וַֽיְהִי־ה֗וּא טֶ֘רֶם֮ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ׃
It happened, before he had finished speaking, that behold, Rivka came out, who was born to Betuel the son of Milcah, the wife of Nahor, Avraham’s brother, with her pitcher on her shoulder. (Bereishit 24:15)
When the servant repeats the story, he clarifies that his words were not audible, rather they were a silent prayer - yet Rivka somehow heard, and knew the precise words with which to respond:
בראשית כ"ד
(מה) אֲנִי֩ טֶ֨רֶם אֲכַלֶּ֜ה לְדַבֵּ֣ר אֶל־לִבִּ֗י וְהִנֵּ֨ה רִבְקָ֤ה יֹצֵאת֙ וְכַדָּ֣הּ עַל־שִׁכְמָ֔הּ וַתֵּ֥רֶד הָעַ֖יְנָה וַתִּשְׁאָ֑ב וָאֹמַ֥ר אֵלֶ֖יהָ הַשְׁקִ֥ינִי נָֽא׃
Before I had finished speaking in my heart, behold, Rivka came out with her pitcher on her shoulder. She went down to the spring, and drew water. I said to her, ‘Please let me drink.’ (Bereishit 24:45)
In this earlier episode, we would be tempted to attribute her behavior not to her “hearing” but to her decency. It is only in retrospect, when we see a repetition of this phenomenon and the very same words with which it described, that we may suspect there is more to her hearing than would otherwise have been expected.
[8] Bereshit Rabbah 67:9. Targum Unkulus hints the interpretation at least in this verse, in other places he seems to reaffirm here prophetic ability – see further on in this essay. Targum Pseudo Yonatan and Rashi says she was told by “Ruach Hakodesh”
תרגום אונקלוס בראשית כ"ז:מ"ב
וְאִתְחַוַּא לְרִבְקָה יָת פִּתְגָמֵי עֵשָׂו בְּרַהּ רַבָּא וּשְׁלַחַת וּקְרָת לְיַעֲקֹב בְּרַהּ זְעֵירָא וַאֲמַרַת לֵיהּ הָא עֵשָׂו אֲחוּךְ כָּמֵין לָךְ לְמִקְטְלָךְ.
And the words of Esav her eldest son were shown to Rivka, and she sent and called Jakob her younger son, and said to him, Behold, Esav your brother plotteth against thee, to kill thee.
תרגום ירושלמי (יונתן) באנגלית בראשית כ"ז:מ"ב:מ"ב
ואתחווא לרבקה ברוח קודשא ית פיתגמי עשו ברא רבא דחשיב בליביה למקטול ליעקב ושדרת וקראת ליעקב ברא זעירא ואמרת ליה הא עשו אחוך כמין לך כמן ומתיעט עלך למיקטלך.
And the words of Esav her elder son, who thought in his heart to kill Jakob, were shown by the Holy Spirit to Rivekah, and she sent, and called Jakob her younger son, and said to him, Behold, Esav your brother lies in wait for you, and is plotting against you to kill you.
רש"י בראשית כ"ז:מ"ב:מ"ב
ויגד לרבקה – ברוח הקדש הוגד לה מה שעשו מהרהר בלבו.
Rashi Bereishit 27:42:42
WERE TOLD TO Rivka – It was told her by the Holy Spirit what Esav was thinking in his heart (Bereishit Rabbah 67:9).
מדרש רבה בראשית כ"ז:מ"ב:
(ט) וַיֻּגַּד לְרִבְקָה וגו' (בראשית כ"ז:מ"ב), מִי הִגִּיד לָהּ, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק, אִמָּהוֹת נְבִיאוֹת הָיוּ וְרִבְקָה הָיְתָה מִן הָאִמָּהוֹת. רַבִּי יִצְחָק אָמַר אֲפִלּוּ [תלם] הֶדְיוֹט אֵינוֹ חוֹרֵשׁ תֶּלֶם בְּתוֹךְ תֶּלֶם, וּנְבִיאִים חוֹרְשִׁים תֶּלֶם בְּתוֹךְ תֶּלֶם, וְאַתְּ אָמַר (תהלים ק"ה:ט"ו): אַל תִּגְעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל תָּרֵעוּ. וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב, אָמְרָה לוֹ הָרָשָׁע הַזֶּה כַּמָּה הוּא תּוֹהֶא עָלֶיךָ, כַּמָּה הוּא מִתְנַחֵם עָלֶיךָ וּכְבָר שָׁתָה עָלֶיךָ כּוֹס תַּנְחוּמִין.
שכל טוב בראשית כ"ז:מ"ב:מ"ב
ויוגד לרבקה – ע"י מלאך, דא"ר חגי אמנו רבקה נביאה היתה:
רד"ק בראשית כ"ז:מ"ב
ויגד לרבקה – והיאך הוגד לה, והוא לא אמר אלא בלבו? אפשר כי בנבואה נאמר לה כי נביאה היתה, כדברי הקבלה, או אפשר, כי כמו שחשב בלבו כן אמר בלא מתכוין והוגד לרבקה.
Radak, Bereishit 27:42
how did she come to know about Esav’s intentions which he had not articulated? It is possible that she experienced a prophetic revelation, seeing that she was a prophetess (compare Rashi). It is also possible that what Esav had thought about doing, he inadvertently mentioned to someone so that the one who had heard him reported it to Rivka.
[9] See my Explorations Expanded 122-143, and especially footnote 12 and citation from the Sfat Emet.
[10] See Seforno Bereishit 25:20.
ספורנו בראשית כ"ה:כ
אחות לבן הארמי – וממנה נולד עשו הדומה לאחי האם.
[11] See Bchor Sho, Bereishit 25:20.
ר' יוסף בכור שור בראשית כ"ה:כ'
ותקח מרים הנביאה אחות אהרון (שמות ט"ו:כ'), וכן אלישבע בת עמינדב אחות נחשון (שמות ו':כ"ג). וגם הזכיר כאן לבן, על שיש לדבר עליו לפנים גבי יעקב.
[12] Rashi (25:20) insists that Rivka did not learn anything from her father or brother, a contention not easily supported by the text.
רש"י בראשית כ"ה:כ
בת בתואל מפדן ארם אחות לבן –וְכִי עֲדַיִן לֹא נִכְתַּב שֶׁהִיא בַּת בְּתוּאֵל וַאֲחוֹת לָבָן וּמִפַּדַּן אֲרָם? אֶלָּא לְהַגִּיד שִׁבְחָהּ, שֶׁהָיְתָה בַּת רָשָׁע וַאֲחוֹת רָשָׁע וּמְקוֹמָהּ אַנְשֵׁי רֶשַׁע וְלֹא לָמְדָה מִמַּעֲשֵׂיהֶם:
THE DAUGHTER OF BETUEL OF PADAN-ARAM, SISTER TO LAVAN —Has it not already been written that she was the daughter of Betuel and sister of Lavan of Padan Aram? But we are told these facts once more to proclaim her praise — she was the daughter of a wicked man, sister of a wicked man, and her native place was one of wicked people, and yet she did not learn from their behavior (Bereishit Rabbah 63:4).
[13] At least according to Rashi, guile was something Yaakov lacked when he was first introduced as an Ish Tam.
רש"י בראשית כ"ה:כ"ז
תם – אֵינוֹ בָקִי בְכָל אֵלֶּה, כְּלִבּוֹ כֵּן פִּיו, מִי שֶׁאֵינוֹ חָרִיף לְרַמּוֹת קָרוּי תָּם:
A PLAIN MAN – not expert in all these things: his heart was as his mouth (his thoughts and his words tallied). One who is not ingenious in deceiving people is called plain, simple.
[14] See Baal Haturim short commentary, Bereishit 25:20.
טור הפירוש הקצר בראשית כ"ה:כ'
לבן הארמי – אותיות הרמאי.
[15] Part of the prophecy of Rivka as understood by the Talmud is the two brothers/nations would not only be separate they would have an inverse relationship, when one rose the other would fall. See Megila 6a
Yitzchak too understands this point, see the Targum to 27:40.
תלמוד בבלי מסכת מגילה דף ו עמוד א
קֵסָרִי וִירוּשָׁלַיִם אִם יֹאמַר לְךָ אָדָם חָרְבוּ שְׁתֵּיהֶן אַל תַּאֲמֵן יָשְׁבוּ שְׁתֵּיהֶן אַל תַּאֲמֵן חָרְבָה קֵסָרִי וְיָשְׁבָה יְרוּשָׁלַיִם חָרְבָה יְרוּשָׁלַיִם וְיָשְׁבָה קֵסָרִי תַּאֲמֵן שֶׁנֶּאֱמַר אִמָּלְאָה הָחֳרָבָה אִם מְלֵיאָה זוֹ חֲרֵבָה זוֹ אִם מְלֵיאָה זוֹ חֲרֵבָה זוֹ. רַב נַחְמָן בַּר יִצְחָק אָמַר מֵהָכָא וּלְאוֹם מִלְאוֹם יֶאֱמָץ
Caesarea, which represents Rome, and Jerusalem are diametric opposites. If, therefore, someone says to you that both cities are destroyed, do not believe him. Similarly, if he says to you that they are both settled in tranquility, do not believe him. If, however, he says to you that Caesarea is destroyed and Jerusalem is settled, or that Jerusalem is destroyed and Caesarea is settled, believe him. As it is stated: “Because Tyre has said against Jerusalem: Aha, the gates of the people have been broken; she is turned to me; I shall be filled with her that is laid waste” (Ezekiel 26:2), and Tyre, like Caesarea, represents Rome. Consequently, the verse indicates that if this city is filled, that one is laid waste, and if that city is filled, this one is laid waste. The two cities cannot coexist.
Rav Naḥman bar Yitzḥak said: The same idea may be derived from here, a verse dealing with Yaakov and Esav: “And the one people shall be stronger than the other people” (Genesis 25:23), teaching that when one nation rises, the other necessarily falls.
תרגום אונקלוס בראשית כ"ז
(מ) וְעַל חַרְבָּךְ תֵּיחֵי וְיָת אֲחוּךְ תִּפְלַח וִיהֵי כַּד יִעְבְּרוּן בְּנוֹהִי עַל פִּתְגָמֵי אוֹרָיְתָא וְתַעְדֵּי נִירֵיהּ מֵעַל צַוְרָךְ.
By the sword you shall live but your brother shall serve. Yet it shall be when his descendants transgress the words of the Torah you will be able to remove his yoke from upon your neck .
[16] Rivka is quite dramatic and manipulative when after telling Yaakov that he will need to run for his life to Lavan’s home, under the guise of (only) finding a wife she has Yitzchak command Yaakov to go on the journey she had already planned for Yaakov.