Reading God’s Mind
And Yaakov said: Sell to me – as it is this day – your birthright. And Esav said: Behold, I travel unto death. What is the birthright to me? (Sefer Beresheit 25:31-32)
The privileges of the firstborn
Parshat Toldot opens with the birth of Yaakov and Esav. Much of the parasha is devoted to the interactions between them. Esav, the firstborn, was the more materialistic of the two brothers. Yaakov devoted himself to spiritual pursuits. In the opening section of the parasha, Esav sells to Yaakov his birthright – the right to the privileges of the firstborn.
What was this birthright and what privileges did it confer? According to Rabbaynu Avraham ibn Ezra, the primary privilege was the right to a double portion of inheritance from the father. In other words, when Yitzchak would die the firstborn son would be entitled to two thirds of his estate and his younger brother would receive one third.[1]
Ramban – Nachmanides – suggests that the firstborn’s privilege was to be treated as the primary heir to the father’s authority and honor. If the father was a ruler, then the firstborn son would inherit his position. In this instance, the firstborn was entitled to inherit the blessings that had been bestowed upon Yitzchak.
Esav’s sells his birthright
In the above passages, Esav declares that he is not interested in the privileges of the firstborn. He proclaims that he is headed toward death; his birthright is unimportant. Esav’s meaning is not completely clear. According to most commentaries, Esav did not anticipate outliving his father. He was a hunter and enjoyed pursuing game. He constantly placed himself in danger. He was exhilarated by the challenge but understood the risk. Because Esav did not believe he would live to inherit his father’s wealth or prestige, he was willing to sell his birthright.[2]
Rabbaynu Avraham ibn Ezra adds another element to Esav’s reasoning. He explains that Yitzchak was not wealthy. As noted above, Ibn Ezra maintains that the firstborn was entitled to a double portion of his father’s estate. Because Yitzchak did not possess great wealth, Esav did not regard this birthright as valuable. Ibn Ezra offers a number of proofs for his contention that – at least at this point – Yitzchak was not well-off. He then makes the following comment:
The blind-hearted think that wealth is a great virtue for the righteous. Eliyahu proves (this is not so). Furthermore, they ask, “Why did Hashem deprive Yitzchak of money?” Perhaps, they can make known to us why He deprived him of sight!... It is not for us to seek (explanations). The thoughts of Hashem are deep and it is not within man’s capacity to understand them.[3]
Ibn Ezra makes two points. First, he acknowledges that one might accuse him of diminishing Yitzchak’s stature. This person would argue that wealth is a virtue for the righteous. By insisting that Yitzchak was not a person of means, he lessens his greatness. Ibn Ezra responds that wealth is neither a virtue of the righteous nor is poverty a humiliation. The prophet Eliyahu – Elijah – is described as a pauper. The greatness of the Patriarchs was not related to or impacted by their wealth or poverty.
Ibn Ezra then makes a second point. Even though wealth is not a virtue, certainly, poverty is a burden. One may ask why Hashem would impose this hardship upon the righteous. Ibn Ezra responds that this is not a meaningful question. We cannot understand the ways of Hashem. We cannot know His reason for bestowing wealth or afflicting one with poverty. He notes that we also cannot explain why Hashem struck Yitzchak with blindness.
And it was that when Yitzchak aged his eyes became dim. And He summoned Esav his elder son and he said to him, “My son.” And he said to him, “Here I am.” (Sefer Beresheit 26:1)
Yitzchak’s blindness
Yitzchak’s blindness is first mentioned in the above passage. Yitzchak summons Esav. His intention is to bestow upon him his blessings. In introducing this incident, the Torah explains that Yitzchak was advanced in years and that his vision was poor. Why does the Torah note Yitzchak’s failing vision? This is because this handicap plays a central role in the events that ensue. Yaakov is advised by Rivkah, his mother, to pose as Esav and secure the blessings Yitzchak intends to bestow upon Esav. Yaakov follows his mother’s counsel and receives the blessings. Yitzchak’s poor vision enables Yaakov to succeed in this endeavor.
Interpreting Hashem’s intentions
Ibn Ezra asserted that we cannot know Hashem’s reason for causing Yitzchak’s blindness. In contrast, Rashi offers a number of explanations for this blindness. Among them is one that seems suggested by the above passage and the ensuing events. Blindness made it possible for Yaakov to secure the blessings Yitzchak intended for Esav.[4] Why does Ibn Ezra reject this explanation and insist that we cannot know Hashem’s reasoning?
The same question can be posed regarding Ibn Ezra’s claim that we cannot know Hashem’s reason for depriving Yitzchak of wealth. Ibn Ezra suggests that Esav abandoned his birthright, in part, because his father did not have substantial wealth. Is it not possible – even likely – that Hashem deprived Yitzchak of wealth in order to bring about Esav’s relinquishment of his birthright?[5]
This dispute between Rashi and Ibn Ezra suggests two very different approaches to understanding these accounts. According to Rashi, the Torah is describing the means used by Hashem to bring about the bestowal of the blessings upon Yaakov. Hashem facilitated this by striking Yitzchak with blindness.
Presumably, Rashi would argue that the same reasoning can be applied to explain the poverty suggested by Ibn Ezra. The reason for the affliction is revealed by the Torah. Its purpose was to encourage Esav to sell his birthright.
Ibn Ezra promotes a different perspective on interpreting the Torah’s message. We cannot know Hashem’s reasons for imposing blindness upon Yitzchak or for depriving him of wealth. The Torah reveals the role that these hardships played in Yaakov’s receiving the blessing. However, this does not suggest that this role was the reason Hashem burdened Yitzchak with these adversities. The Torah describes how Yaakov and Rivkah employed these misfortunes to achieve their objective. In other words, we can say that the Yitzchak’s lack of means and blindness played roles in securing the birthright and blessing. We cannot interpret these roles as the reason for Hashem imposing these hardships upon Yitzchak.
Hashem’s plan in our lives
This dispute is not only about how we should interpret the Torah. It is relevant to our understanding of events in our lives. According to Ibn Ezra, even when the Torah reveals the role of a misfortune in bringing about a positive outcome, we cannot assume that this is Hashem’s reason for imposing the adversity. From his perspective, our attempts to read into our struggles a specific greater purpose and meaning are not appropriate. When we engage in these speculations, we suggest that we can know Hashem’s purposes.
Rashi interprets Hashem’s actions based upon the outcomes described in the Torah. According to him, the Torah’s intention is to provide insight into Hashem’s purposes. In taking this position, Rashi is agreeing with Ibn Ezra’s fundamental claim that we cannot – through our own wisdom – know Hashem’s reason for imposing hardship. He only differs with Ibn Ezra over the intent of the Torah. Rashi argues that the Torah reveals Hashem’s purposes by describing the positive outcomes produced by an adversity. Rashi agrees that without the Torah’s revelation our own speculations are foolish.
This does not mean that our hardships are meaningless. We know that Hashem acts with purpose and that He is guided by mercy and kindness. Rashi and Ibn Ezra are only explaining that the specific purpose of Hashem is not within our grasp.
[1] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Beresheit, 25:31.
[2] See, for example, Rabbaynu Shemuel ben Meir (Rashbam) Commentary on Sefer Beresheit 25:32.
[3] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Beresheit, 25:34.
[4] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 26:1.
[5] One may ask: How could Hashem impose poverty and blindness on Yitzchak in order to bring about the blessing of Yaakov? Did not Yitzchak deserve to be rewarded and punished according to his own merits and not as part of a plan to bring about Yaakov receiving the blessings? Rashi, in his comments noted above, offers another explanation for Yitzchak’s blindness that suggests that it was a punishment. He explains that Esav’s wives were idol worshippers. The smoke from their sacrifices blinded Yitzchak. Why would Hashem allow Yitzchak to be blinded by this smoke? The implication is that Yitzchak bore some responsibility for allowing idol worship in his family. He was punished in response to this behavior. See also Sforno 27:1.