Parshat Toledot

2001

Your Torah Navigator

1. What hints are there in the story that suggests that Isaac isn't fooled by Jacob?

2. Jacob had already "purchased" the blessing of the first-born son from Esau earlier in the narrative. If so, why did he have to "steal" it now?

3. Do you think that the blessing that Jacob receives here is the one originally intended for Esau, or for him?

4. With what impression of Jacob are you left upon reading this passage?

Various midrashim teach that despite his efforts to pretend he is Esau, no amount of makeup, costuming or hiding under animal skins could mask Jacob's voice.

Your Midrash Navigator

1. Remember, Isaac was blind at this point in his life. What significance does his lack of sight play here?

2. Look again at the blessing Jacob received. If he was such a deceiver, and Isaac knew that it was really Jacob who stood before him (despite the disguise), why would Isaac still impart this blessing?

3. Was Isaac blind to Jacob's true character? Or did Isaac know something deeper about Jacob that we must learn from the blessing?

A Word

No matter how hard Jacob tried, he was not able to free himself from his true inner person, his "real" voice. In the end, the essence of the blessing he received and Esau too, was, "as you leave this tent, there are truths about yourself that you have yet to discover, truths that belong to you alone. Jacob, you cannot be Esau. Esau, you cannot be Jacob. You can only be yourselves, and when you attempt to disguise yourself to the world around you, the only one you fool is yourself."

Jacob's voice, according to our Tradition, was the voice of Torah, the voice of learning, the voice, according to the Sages, that would prevail against the violent hands of Esau. Each of us must use our freedom to discover our own unique destiny, and yet, as Jews we are commanded to learn, to engage ourselves always in the dew of heaven. May our learning lead us to a discovery of our true inner spirits, and may we enjoy the journey to discovery. And may the discovery be a vision of peace, and a prevailing over fear, over force, and over terror.

Prepared by Rabbi Misha Zinkow, Assistant Director, Hillel Foundation at The Ohio State University, Director Covenant Fellowship Program Wexner Jewish Student Center.